TH E DO CTRI NE A ND L ITE RA TURE O F

TH E K AB A LA H
 B Y TH E SA ME A U TH O R

Th e L i fe an d D oc t ri ne of L o u i s Cl a u d e d e Sa i n -Ma rt i n , t
the U n kn o w n Phil s p r o o he , an d the Su b s tan ce o f his T a r ns
c en d en tal D o ctrin D m y 8
e . e vo, 7 s 6d
. .

A B o ok o f Mys te ry an d V i s i on . Sm a ll 4t o, 7 s 6d . . n et .

A z o th , or, Th e Sta r i n th e E a st . I m p 8 vo , C
. l tho . C hea pr e

e diti ns o .
55 . 6d . n et .

The l
co nc u s io n s reac h e d th i wo k r th e res u lt o f con s i d r bl r h
ti t
1n s a re e a e e s ea rc

g
in to the s i n ifican c e of th e H er m e an d Mys tica l
Sym bo is m s l c on ain e in d
l lt t rg d d t r
c
l
a c h em ica i e ra u r e , an d , a s fu n a m en ta ld
oc trin e , he y o ff e a reas o n a b e l
t d t lt tr
e ar s
harm on y b e w een th e tran sc e n g
en a eac hin s o f E a s te rn a n d W es e n Theoso phy "
.

Th e G ol d e n Stai rs . Ta l s fr
e om W nd r W rld
o e -
o . C l tho , 8 vo ,
25 . 6d .

The l th t i in t dd to co n vev i
are u n m s a keab e , t l bu t n o t so
t t dr
es so n s e s e s or es are en e

o b ru s iv e a s to w e ary tho s e of en y ears , and so charm in g the l g g

t t ld i t r t d th t
ev e n e is an ua e
in w h ich the s or ie s es q u e the s cen e s p res e n m a ny
l dr ll t r th th d l ight
a re o so p c u e a
ch i en w i u n to es e pa g ,

es a g a in an d a g a in wi
’
e .
,

O b e r m an n Ta r nsl t d fr m th Fr nch f E ti nn Piv rt d

. a e o e e o e e e e

Sen ancou r With B i gr phic l I ntr ducti n d Study f

. a o a a o o an o

th eLit r ry d P hil s phic l p siti n f th s c l br t d

e a an o o a o o o e e e e a e

l tt rs fr m Sw it rl nd in c m p ris n w ith th l t r w ritings

e e o ze a , o a o e a e

o f S Cr w n 8
en an cou r. [I P p ti j o vo . n r e ar a on
 S E PH I R O T I C SC H E ME .

A IN SO PH
LA T T ST T
EN A E T
DE I Y .

K E TH E R
The (
'

ko w n

8 1m m
U n d e rs ta nd i n g
.

q, 1
-

Ja s o n
F o u nd a u o n

MA L K U T H
The K i gd m
n o .
 TH E

O CTRINE A ND L ITE RA TURE

TH E K A B A LA H

A R TH U R E D WA RD W A I TE

AUTH R O O F

“
TH E or LAUD E D E A NT M ART N TH E UN K N
C S I -
I , O W N
P H I L O SO P H E R AND TRAN LAT R
,
”
S TH E W R K
O or O S or

E L I PH A S “in .

PRESERV A TEO .

DA TE :

LO N D O N
Th e Th eo s o p h ic a l Pu b li s hi n g Soc i e ty
1 90 2 .
 C O N TE N TS

P R E FA C E

BOO K I

PO ST- C H R I STI A N L ITE R ATU R E O F TH E

J E WS .

L INT R DU CT R Y
O O

II . T O C ULT STAND P NT
H E C OI

I II . T KA ALA AND TH E TAL M UD

H E B R

IV . v s TH E
O NS O F

BOO K II
TH E DO C TR I NA L C O N TE N T O F TH E
K A B A LA H .

TH E D O C TR N E
I OF TH E U N M AN F E T G
I S OD

TH E Doc TR l N E O F TH E T E M ANAT N
EN IO S

TH E D ocTRi N E OF THE F U R W R D
O O L S

TH E D O C T R NE I or TH E CO UNT E NAN E C S

TH E I N T R U M E NT
S C S or RE A Tl O N

TH E PATH S orW D M IS O

TH E DO C TR i N E O F
VI Con tents

BOO K III

SO U RCE A ND A U TH O R I TY O F TH E
K A B A LA H .

AT E AND D TR N E TH E B K F R M AT N
'

D OC I O F OO OF O IO

M D E RN C R T M TH E B K SP L E ND U R
O I ICIS O F OO O F O

T H E D AT E AND A UTH R H P TH E B K SP L E N O S I O F OO OF

D UR O

T H E A Z
GE TRAD T N
O F O H A RI C I IO

A LL E G E D S UR E K A B AL T
O D
C S OF TR N E I S IC OC I

I LA M
S C NN E T N
IC O TH E K C IO S O F A BA LA H

I N F LU E N E TH E K
C OF J E W RY A BA LA H O N

BOO K IV

TH E W R I TTE N WO RD OF KA B A L I SM
F I R ST PE R IO D .

I . EARLY K A AL T L T E RATUR E
B IS IC I

II . T B K
H E F R M AT N
OO OF O IO

III . C NN E T N
O AND D E P E ND E N E
C IO S CI S O F TH E B K OO O F

F RM AT N O IO

BOO K V

TH E W R I TTE N W O R D O F KA B A L I SM
SE C O N D PE R I O D .

I . B O O K O F SP L E ND O UR I TS CO NT E N T AND
TH E : DI V I SIO N S
I I TH E B O O K O F CO N C E AL M E NT
.

I I I TH E GR E AT E R H O LY SYN O D
. .

IV TH E L E SSE R H O LY SYN O D
.

V TH E D I SCO UR SE O F TH E A G E D MAN
.

V I TH E I LLU ST R IO U S B O O K
.
 Con tents fii

V II . TH E FA TH F UL SH E P H E RD
I

VI I I . TH E H DD E N TH N G
I TH E L w I S O F A

IX . TH E SE R E T C MM E NTARY
C O

X . TH E L E E R SE T N
SS TH E B K SP L E ND U R
C IO S OF OO OF O

() T
a A DD T NH E I IO S

(5 ) T C MM E NTA R Y
H E R UTH
O O N

() T
c MAN N H E A B DE SI O S O R O S

(d ) T SE R E TH E SE R E T C O F C S

() T
e D U R E TH E Y UN G M
H E I SC O S O F O A N

XI . TH E A N E NT AND L ATER SU PP E M E NT
CI L S

BOO K VI

TH E W R I TTE N W O R D O F KA B A L I SM
T H I R D PE R IO D .

I . E P
X O SI T R
TH E B K SP LEND U R
O S OF OO OF O

() M E a C RD V A OS S O F O O

(b) I AA D E L R A S C O I

( ) N PT c H RT A H A LI I Z

(d ) A RAHA M C H E N I R RA B O I

() R I e N A P HTAL
. SA A C H A R B E N I

T B
H E K PU R F Y N G F R E
OO O F I I I

T MY T E R E
HE L VE S I S O F O

M N R L T E RATU R E K A A L M
I O I O F B IS

BOOK
'

VH

SO ME C H R ISTI AN STU D E N TS O F TH E
K A B A LA H .

I .

II . RAY M O ND L ULLY
III . P U D E M RAND LA
IC S I O

IV . CO RN E U A G R PP A
LI S I
viii . QIonb mts

V PA RA E L U
. C S S

V I J HN R E U HL N
. O C I

V I I W LL A M P T E L
. I I OS

V III T . R RU AN
H E O SI C CI S

I X R B E RT FLUDD
. O

X H E NRY M R E
. O

X I TH M A VAU G HAN
. O S

X I I K N RR
. R O VO N O SE N R O TH

X I I I R AL P H C UD W RTH
. O

X IV TH M A B URN E T
. O S

X V SA NT MART N
. I -
I

XV I . E L I PH A S L EV I
XV I I . Tw o A AD E M
C IC C R I T I CS
XVI I I . TH E M D E RN
O SC H L
OO OF FR E N H K A B AL M
C IS

(a ) PA PU S
(b) S TAN LA D E GUA TA IS S I

( ) L E N M E UR N SJ
c O I , .

XIX . TH E K AND E T E R C HR T AN TY
A BA LA H SO IC IS I I

XX . TH E K AND M D E RN TH E P HY
A BA LA H O O SO

BOO K VIII

TH E K A B A LA H A ND O TH E R C H AN N E L S
OF E SO TE R IC TR A D I TIO N .

TH E K A BA LA H AND MA G IC

TH E K A BA LA H AND A L HEMY
C

TH E K A BA LA H AND A TR L G Y
S O O

TH E KA B A LA H AND FR EE M A NRY SO

TH E K A BA LA H AND TH E TAR T O

TH E K A BA LA H AND MY ST M IC IS .
 PR E F A C E

FE W e duc at e d p e rsons an d C e rt a inly non e be longing

,

to the cl ass O f stud e nts for w hic h t his w ork i s m ore

e sp e ci a lly d e sign e d w il l r e qui r e to b e t o ld t ha t the
,

K ab al ah is a for m O f e sot e ric philosophy t ha t it ,

m ak e s for its e l f a h igh cl ai m or th a t this cl a i m has

, ,

fro m ti m e to ti m e b ee n ad m itte d by p e rs o ns w ho a re
,

e ntitl e d to o u r consid e r a tion N or w il l it b e n ee d ful

.

to st at e th at the l it e r atu r e c all e d K ab al istic ros e u p

a m ong the J e w s d u ring the C h ris ti a n c e nturi e s w hich

succ ee d e d th e ir disp e rs al an d the d estruction of t he i r

H oly City I t O ffe rs a strong contr ast to the s acre d
.

sc riptu re s O f I srae l w hich are di re ct b ea uti ful an d

, ,

si m pl e w hil e K ab alis m is involv e d O bscur e an d i n

, ,

m any w ays re p e ll e nt as r eg a rds its out w a rd for m .

The Bibl e i s in focus w it h h u m a nity the K ab alah i s

di stort e d ou t of al l corr espond e nc e w i th the si m pl e
s e ns e s an d w e m u st grind our i nt e ll e ctu a l l e ns e s w ith
,

e xc e eding c ar e i f w e w ould bring it into p e rsp e ctiv e .

Fro m w h a t e v e r point O f vi e w it m ay b e
a ppro ac he d the K a b alah i s h o w e v e r of i m port a nc e
, , ,

it con n e cts w it h lit e r ature s w hic h are great e r t ha n

its e l f an d w it h pregn ant issu e s O f history I t is p a rt .

o f the history of philosophy a nd as such it onc e

,

e nt e r e d int o the t h oug ht O f E urop e I t i s re sponsibl e

.
,

bro adly spe aking for al l th at str a nge tissu e of

,

sym bol ism an d c e re m oni al w hich m ad e up the m agic

of the M iddl e Ag e s ; at a l at e r pe riod it so ug ht to
t r ansfor m alch em y ; it tinctur ed m any O f thos e con
v en tio n a l pr actic e s a n d b e li e fs w hich w e t e r m su pe r
x .
firsts “
s titio n g e n e ric ally a nd the guis e i n w hich w e kno w
,

th em is th e r e fore chi e fly a K ab al istic guis e I f w e .

m ig h t d a r e to su pp o s e for a m o m e nt t h at b e hi nd
m agic b e hind a lch e m y b ehind a strology th e r e i s a ny
, ,

m yste ry O f s e cre t a nd r e a l k no w l e dg e th e n it is ,

e ntitl e d to p e culi a r r e sp e ct b ec a us e by th e hypoth e sis

, ,

O f so m e O f its d e fe nd e rs it i s through this s e e m ingly

,

i m p ass abl e l it e r ature th at the ro ad to the s e cr e t l i e s .

A co m pr ehe nsiv e a ccoun t O f the K ab a l ah i n the ,

m ai n bibliogr aphic al a n d historic al but s ee king to ,

e st abl is h its conn e ctions w ith oth e r for m s o f occu lt phil

O sophy a n d to d e t e r m in e its infl u e nc e a n d i m port a nc e

fro m m ore th a n o n e st andpoint is the d e sign of the ,

pres e nt w ork i n w hich sp e ci al r eg ard has b ee n a lso p a id

,

to the li m it ations an d r equir e m e nts of E ngl ish r e ad e rs

in oth e r w ords O f t h os e un acqu a int e d w ith the l an
-
,

gu ag e s d e ad a n d l iving i n w hic h K ab alistic l it e r atu re

, ,

h as b ee n w ith fe w e xc e ptions a v a il abl e he r e tofore

, , .

The s ubj e ct is e xc e e dingly abstrus e an d has b e e n ,

pre s e nt e d by so m e O f its e xpositors a ft e r a hig hly

t echnic al fashion ; i n this c a s e t h ere is no know l e dge
a ssu m e d in th e r e a d e r an d h e nc e a l l t e chnic a l iti e s h av e
,

b e e n avoid e d w hil e the scop e O f the e nt e rpris e m uch

,

e xc ee ds the o n e or tw o a tt e m pts —m ostly i n for e ign

tongu e s — w hich h av e b ee n mad e to si m pli fy the study

O f the K ab a l ah I t is the r es ult O f an inqu iry u nd e r
.

t ak e n in the fi rst i nst anc e fo r m y o w n p e rson al

, ,

r equire m e nts ; an d I m ust add i n fai rn e ss to m y ,

r e a d e rs an d in gratitud e to ea rly l abou re rs in this

O bscur e fi e ld of r e s e a rch t hat the a bound ing d ifli
,

c u l ties O f the H e br e w a nd A r a m a ic origin a ls h av e

b e e n si m pli fi e d by r e cours e to the v ast store ho us e s O f

R abbinic al lore e nto m b ed for so m e c e nturi e s in such
L atin coll ections a s t hos e O f B u x to rf B arto l o cc i , ,
 B rrf acr xi .

Pistorius and v e ry l a rge proportion O f

R o s e n ro th ; a

the m a te rials n ec e ss a ry for an int e llig e nt fa m ili a ri ty

with J ew ish e sot e ric tr adition are i n dee d to b e found , ,

in t he s e Th es e a nd oth e r re sourc e s hav e b ee n

.

strength e n e d s ubs e q u e ntly by a consid e rabl e r ang e O f

read ing am ong m od e rn w rit e rs in E ngl and Franc e a n d ,

G e r m any w ho dir e ctly an d i ndire ctly h av e conc e rn e d

, ,

th em s elv e s w i th the subj ect The w ork has t he re .

fore the l ea rn er s adv ant ag e of b e ing w it hout pre t e nc e

’

a n d w it h out a m bition but i t i s b e li eve d a t the S a m e ,

ti m e to cont a in all th at the ordin a ry stud e nt is l ik e ly

to r e qui re in ord e r to a ppre ci at e at th e i r prop e r w orth
the v a rious cl a i m s pre fe rr e d on b e h al f O f the K ab alah -

by thos e w ho t a k e it s e riously at this d ay I t is .

n e c e ss ary to add th at it has b e e n w ritt e n by a tr an

s ce n d e n talis t a n d chi e fly for the u s e O f tr a nsc e nd e nt

a l is ts in O ffe ring m at e ri al s for th e i r j udg m e nt it al so ,

i nd ic at e s the l i n es O f the concl usions to w hic h the

w rit e r l ea ns hi m s e l f a n d s ee ks to e n forc e so m e O f ,

t he m I t has b ee n pre c e d ed i n E ngl a nd by only tw o

.

books d e aling di re ctly w ith the subj e ct ; o n e is the

sl ight bu t not i nconsid e rabl e e ss ay O f D r Ginsbu rg ‘
.
,

w hic h is critic a l r a t he r th a n d e scriptiv e a n d is on the , ,

w hol e h ostil e i n its t e nd e ncy

,
I t has b ee n m ore ov e r .
, ,

“
long out O f print The oth e r is the K abb al a h
.

Unve il e d 1 o f M r S L Mac G rego r M ath e rs w hic h

“
. . .
,

is l arg ely tra nsl a tion an d co m m enta ry a nd in , ,

addition to ot he r l i m it a tions e m br a c e s th e r e fo r e only ,

“
The K a a ah bb l
Gins urg L nd n 86 5 8
B C D b . y . . . o o , 1 . vo.

T bb l
nv l c nt ining th f ll w ing b ks f
The K a a ah U e i ed o a , e o o oo o

th Z h r
e o a k : I nc l d Myst ry Th Gr t r H ly
The B oo o f C o ea e
. e : 2 . e ea e o

A ss m bly
e ss r ly ss ly Tr nsl t d int E nglish
; 3 The L e e
. H o A em b , a a e o

fr m th L tin v rsi n f K n rr
o e a R th
e d c ll t d w it h th
o o o vo n ose n ro , an o a e e

o rigin l Ch ld
a d H br w T xt
a eeB y S L M G g M t h rs
an e e e .
”
. . ac re o r a e ,

L nd n
o 88 7
o 8 , Th C m m n t ry is p rtly t h t f R
1 . vo . th e o e a a a o os en ro ,

an d p tly th w rk f th tr nsl t r
ar e o o e a a o .
xii .
firrface
a sm all portion O f an e xt e nsiv e lit e ratur e The .

pr es ent co m pr ehe nsiv e account fulfils a disti nct

purp o s e an d m ay it i s hop ed b e he ld to occupy
, , , ,

not alt o g e th e r u n w orth ily a v a c ant pl ac e fro m w hich ,

th e re is a w id e prosp e ct by n o m e ans d e fici e nt in ,

i m p o rt anc e fo r t hos e w ho are not tr ansc e nd e nt alists ,

for the stud e nt O f philosophy an d hist o ry an d fo r the ,

curiou s i n p at h s O f lit e r ature w h ich th e e ld e r D I s rael i ’

d e spit e the bi a s O f his bi rthright fo reb ore to e nt e r , .

The w ork s cont a ining the e sot e ric tr a dition O f

I sr ae l as distinguis he d fro m the e xot e ric tr adition
,

e m bodi e d in the T a l m ud a n d its d e p end e nci e s fall , ,

und e r tw o h ea ds
a The Se phe r Y e tz ira h o r
. Book of For m ation , .

“
The Z O har or Spl endour ,
.

“
C on n e ct ed w ith the B ook O f For m ation are
its co m m e nt a ri e s for e m ost a m ong w hich are thos e O f
,

Saad ya G aon R abbi A z arie l B e n M e n ah em a n d

,

R abbi Abr ah am B e n D ior The tr ea tis e its e l f i s .

compris e d w ithin a fe w p ag e s .

The Zoh a r prop e r i s a c o m m e nt a ry on the fiv e

books of M os e s b ut a nu m b er O f d istinct tr eatis e s are
*
,

conn ect e d w ith or em b ed d e d th e re in Th e re are also .

suppl e m ents an d a ddition s w hich m ust b e consid e re d

to so m e e xt e nt s e p ar at e fro m the origin al coll e ction .

With the Zoh a r furt he r m ore are conn e ct ed , ,

c e rt ain i m port a nt d e v e lop m e nts an d co m m e nt a ri e s ,

so m e of w hich are includ e d in the K a béa l a D en u a a ta ’

of R o s e n ro th T he y fall und e r tw o heads

.

I T hos e w h ic h d eal w it h the subj ect m att e r O f

.
-

is t l st is its c nv nti n l d scripti n Gr t th G rm n

Th a ea o e o a e o ae z , e e a

hist ri n s m s unc rt in its c rr ctn ss but d s t fl '

o a , t
ee e a as o o e e , oe no o er an

alt rn tiv I t is r lly th s ph ic m dl y c nn ct d w ith th P

e a e
. ea a eo o e e o e e e en

t t
a eu ch d rising t h r fr m
, an a e e o .
 rrf a r
fi t iii
x .

th ework an d are d esign e d to el ucid at e c ert ain of its

,

m ost O bscu r e tr eatis e s .

2 Thos e which e xpound an d e xt e nd the

.

doctrin e s of P n eu m atology w hich are est abl ish ed in

the Z O har .

Th es e co m m ent ari e s are O f cours e the w o rk O f , ,

l at er K ab alists w hos e d at e s can b e fi x ed with m ore or

l ess c e rt ainty Such Z O haris tic w ritings have bee n
.

so m eti m e s con fus ed wit h the Z O harq L

Som e cl a ssific ation s O f the K ab alah al so incl ud e

an d giv e pro m in e nc e to

The Sepher Sep/zzr ot/z “

B ook O f
'

c . the
”
N u m eratio n s or E m an ations ,
.

a A tre atis e e ntitl ed {E s /z Metaa r ep/z or P u ri

’
.
,

fyin g Fi r e .

Wh at ev e r th e i r a uthority an d i m port anc e th e re ,

is no w arr ant for pl acing th e s e w ork s among the

great cl a ssics O f the K ab al ah The “
Book of .

”
E m an ations i s mor e prop erly s e t do w n a m ong the
d e pe nd enci es O f the Se pher Yetz irah whil e th at of ,

P urifying Fir e occupi es a p ecul i a r position as it is ,

al m ost without a history a n d a s it i s p e rh aps the ,

only K ab ali stic treatis e w hich d eal s d i re ctly w it h

a lc h e m y I ts d at e i s doubtful an d its authorship
.

e nti re ly unknown .

A Short but compr eh en siv e account O f all the

w o rks w hich h av e b ee n m e ntion ed abov e w ill be
found i n Books I V V an d V I ; an att e mpt at such .
,
.
,
.

a for m a l t abul ation has not b e e n m ad e pr eviously i n

the E ngli sh l a ngu ag e The fi rst t hr ee books cont ai n .

a historic a l an d c riti c al surv ey O f the e ntir e subj e ct ,

‘
us in th K bb l h U nv il d M M t h rs m nti ns
l Th
'
e a a a e e , r. a e e o the
H s f Gd
ou e o f Th E l hi m
o ,
”
d th B k f
or o
“
e o , an e
“
oo o the
R v luti n f S uls m ng th m st i m p rt nt s cti ns
”
e o o s o o , f a o e o o a e o o the
Z h
O ar.
(I ntr ducti n p o o , .
 i
x v.
fi refare

s h o w ing philosophic al syst e m e mbodi ed i n the

the

K ab alah the m e thod by w hich it w as d e v e lop ed its

, ,

c o nn e ctions w ith pr evious th eosophi es d esign ed lik e

, ,

its el f to e xpl ain the fund am ent al m yst e ri es O f the

,

univ e rs e an d the e vid e nc e s for its antiquity

, .

The s e v e nth book is d e vot e d to the C hristi a n

stud e nts O f the K ab al ah an d coll e cts for the fi rst ti m e
,

the O pinions of the chi e f C hristi an schol a rs w hos e

n a m e s hav e b ee n conn e ct ed w i th K ab al is m The .

d e sign O f this book is to e xhibit a cons ensus O f

opinion a m ong al l thos e authoriti e s w ho are m ost I n
vogu e w it h o cc ultists as to w hat is O f v al u e i n the
j e w ish e sot e ric tr a ditions a n d a s to w h a t i s w a st e

subst anc e O n this point th e r e has n ev e r b ee n any

.

r eal d i ffe renc e O f Se nti m ent e xc ept i n the m od e rn

,

sc h ool O f tr ansc e nd e nt alis m w hich d evoid of a

, ,

prop er crit e rion O f j udg m ent an d r eg arding the

,

e ntir e subj ect fr o m a n ew st andpoint h as b ee n ,

dispos ed to acc e pt e v e rything indiscri m in at ely as p art

O f the g e nuin e tr a dition an d ha s thus e st e e m e d the
,
'

a pp ar a tus Gem a tr za an d N ata r zcon a s no l e ss

'

O f

i mport ant a n d m yst e rious th a n the Z O haris tic

p hi losophy of the uncondition e d su m m ed up in A 232

Thc e ighth book d e als bri efly with oth er ch ann e ls

through w hich the es o t e ric tr adition i s b e l i ev ed to
h av e b ee n p e rp etu at e d in the W e st a n d t he i r con
n ec tio n w ith the c h a nn e l o f K a b a l is m .

TO thos e w ho m ay a ppro ach the w ork fro m the

historic al an d bibliogr aphic al st andpoint the pr e s e nc e
O f its l ea ding m otiv e a n d its a pp e a l to a singl e cl a ss

o f stud e nts m a r e quir e so m e e xpl an ation I t h a s I

y .
,

b el i ev e b ee n sugg e st ed th at sinc e the appe ar anc e O f

,

D r G i nsburg s d e structiv e criticis m th e r e has b een no

.
’
 fi refarc xv
.

int erest a mong E ngl ish sc hol ars i n the subj e ct of the
K ab al ah . A m ong m e re schol ars — th at i s to s ay ,

w ithi n the r egion O f r e s ea rch w hich has only a

s chol a stic hori z on — t he r e w as no int e re st w hich c al ls
for sp e ci al m e ntion at the p e riod which pr ec e d e d th at
w ork i m m edi at e ly a n d i t is quit e tru e th at th e re has
,

b e en as littl e subs equ e ntly to its publ ic ation but not ,

m ain ly on accou nt O f D r Ginsburg s criticis m Th e r e

.
’
.

has b ee n al w ays or sp e aking e x a ctly sinc e the d ays

, , ,

O f Tho m a s V a ugh a n Cud w orth an d the C a m bridg e

,

Pl atonists a c e rt ain cl a ss O f think e rs for w ho m the

,

cl ai m s m ad e by an d on b eh al f O f the K ab alah h av e
poss e ss ed gr eat i nt e re st an d i m port anc e a n d thi s ,

cl ass is n o w much l arg e r th an at an y d at e prior to

I 86 5. I t also for m s int e l l ectu al ly a m or e resp ect abl e
a n d consid e r abl e body t h a n the a c a d e m ic a l r ead e r
m ight b e dispos e d to i m agin e i n the abs e nc e O f m uch
a cqu a i nt a nc e w ith the l it e r atur e by w h ic h it i s

r epres ent e d O n e is obl ig e d to sp eak O f th e s e

.

think e rs und e r the g en e ric d e sign ation O f occult

stud ents though the phr as e is so m ew h at i n e x act an d
,

has b ee n u s e d to d e scrib e p e rsons who h av e l ittl e

titl e to earn e st consid e r ation A proscribed m od e O f
.

thought i s h e re as in oth e r c as e s id enti fi e d

, ,

ung en e rously w ith the m e an e r c ap aciti e s t ha t fol lo w

it and an unpopul a r subj ect i s cl ass ed according to
,

the w a st e a n d dri ft w hic h ha s coll ect e d a b o ut it B ut .

the cl a ss to w hic h I hav e a dv e rt ed do e s n o t i n its e l f

d e s e rv e e ith e r ridicul e o r cont e m pt ; i t i s th a t w hic h

be l i e v es i n the p e rp etu ation of a s ecr e t religious or , ,

m ore corr e ctly th eos o phic al tr adition fro m a n ea rly

, ,

p e rio d O f hu m a n hi story a n d t
,
h i s is not m a nif e stly
an u n w arran tabl e con seq u e nc e to draw fro m the
study of religion s und e rt ak e n philO SO phic al ly N o w .
,
xvi .
iarefare
the K i s not only as I h av e s aid the occul t
ab al ah , ,

philosophy of J e w ry it i s not only o n e O f the chi e f

,

sourc e s fro m w hich occul t sci e nc e an d philosophy

h av e draw n i n the w e st e rn world but it has b ee n ,

furt he r r epr e s ent ed to b e the ch ann e l of such a

tr ad ition a s I h av e j ust m ention ed I t i s th e re fore .

not m e re ly re ason abl e to suppos e but it i s tru e as a ,

fact t hat to occultists and to th e m al m ost e xcl usiv ely

, , ,

an inquiry l ik e the pr es ent must app eal Oth e r .

int er ests are accid e nt al ; th eir int e r e st is vit al To .

d e t er m in e the c l aims of the K ab alah as a d e p art m e nt

a n d inspiring c e ntr e of occult philosophy i s to d et e r

m in e th at w hich i s O f m ost r ea l m o m e nt r eg a rding it .

I t is fo r this r eason th at I hav e b een led to

c o nsid e r the K ab al ah not ind eed a s an occultist in
, , ,

the a cc ept e d s e ns e bu t fro m the occult st andpoint

, ,

a n d to r e cur w it h so m uc h fr e qu e ncy to the b el i e f in

a s ecr et doctrin e O f r e ligion as w e ll as to som e oth e r ,

conn ect ed qu estions w hich n eed r econsid e ration at the

hands of thos e who hold th em I f I h av e had in the .

cours e O f the i nquiry to r ed uc e c ert ain ill usions to

th ei r prop e r pl ac e i n the r eal m O f the fant astic m ore ,

e sp e ci ally i f I h av e contr a ct e d the sph e r e O f wh a t i s

c all ed Mysticis m within its prop e r di m ensions I trust ,

t hat I Sh al l b e j ustifi ed SO far as r eg ards m y ,

i nt e ntion by thos e who m I h av e sought to dis abus e

, .

Fro m its n atu re the found ation O f Mysticis m c annot

b e in occult sci e nc e or in occul t p h ilosophy whil e it ,

is on the historic al sid e al o n e th at i t conn ects w ith

an
y tr a ditions O f the p a st p o pul a r or achro m aticf ,
‘

r s n is indic t d by Sch p n h u r w h n h r m rks

The ea o a e o e a e , e e e a on

th st ishing un ni m ity f m ystics in ll g s unlik in v rything

e a on a o a a e , e e e

e xc pt th s principl s w hich c nstitut m ysticism d y t t h lding

e o e e o e , an e no o

t h s principl s
o e s ct clings t its t n ts f t h y
e as a e t d o e e , or e are n o an can

n v r b s ct
e e e a e .
 rcfate
fi xv ii .

I n the cou rs e O f the g en e ra l i nq uiry I h av e

e nd e avour ed to e l ucid a t e the most c urious K a b al isti c

t eachings on the subj e ct O f the soul its origin a n d ,

d e sti ny the pri m al st at e o f m a n the l i fe O f the w or l d

, ,

to co m e an d the M e ssi anic d ream O f J e w ry .

I should ad d th at this study is m ainly conc e rn e d

w ith the docu m e nts ,
an d as such i t c a nnot d e a l
e xh a ustiv e ly w it h a l l the i ssu e s . I t is also bibl io
gra phic al rath e r th an philosophic al The e xh a ustiv e
.

study O f the K ab alah w ould h av e to be m ad e i n

conn e ction with th at of co m p a r ativ e re l igion d e m and ,

ing qu alific ations to w hich I can m ak e no cl ai m an d

a sp ac e for its d e v e lopm e nt w hich would h a v e b ee n ,

und e r an y circu m st anc e s i m possibl e I cou l d wi sh

,
.

m y inqui ry to b e r e g a rd e d r a th e r as the not e book O f -

a stud e nt m e thodis ed . Fin al l y the w ork has b e e n

,

p e rform ed i n a spirit O f i mp arti al ity an d this is pe r

,

h aps the o nly sid e on w hich i t l e ans to w ards

p e rfe ction . Th e r e has b ee n no int e r est a t st ak e
w hich I h a v e fe l t m ys e l f co m p e l l e d to d e fe nd a n d i t ,

i s th e re for e fr ee from the ani m us O f e xtre m e hostil e

criticism as w e ll as fro m the un r eason ed assu m ptions
,

of thos e—in the m ain non critic al b eli e v e rs —w ho

-

s till h av e the c a us e of the K ab alah a t h eart I cl a i m.

,

fu rth e r m or e th at I h av e consid ere d h o n estly an d

,

sy m p ath etic ally all the int e rests at st ak e incl uding ,

thos e w hich the bi as O f m od e rn schol a rship is inclin ed

to o ve rlo o k or to d ismiss in a n intol e r a nt spi rit
, .

I should ad d t ha t the history o f this bo o k has

be e n ch equ e re d a nd som ewh a t un fortun a te The .

m a n uscript w as compl e t e d for pre ss at the e nd of

1 8 9 8 an d i n the y ea r follo w ing the gr eat e r p art had
,

bee n s e t up an d a n u m be r O f the Sh ee ts m achin ed ,

which w ere wholly d estroy ed i n a fire at the print e r s ’

.
x viii .
firefare
The d el ay w hich
thus o ccurr ed w as consid e r abl e in
its e l f an d w as incr eas ed still fu rt he r through the
,

susp ensi o n O f the publishing hous e by w hich i t w as

to b e issu ed I n the int e r va l w hich ha s e l aps e d
.

during the cou rs e O f thos e fr e sh n egoti ations w hich

h av e r e sult e d i n its prod uction u nd e r the auspic e s O f
the T he os o phic a l P ubl ishing Soci e ty an d d uring th e ,

r es e tting O f the e ntir e w ork D r S K arpp e has , . .

publ ish e d in P a ris his e l abor at e E tu de s u r l es O r zlgin es

et [a N a tu r e d a Z Ma r w hic h a ppro a ch e s the subj e ct
,

fro m a st andpoint e ntir e ly d iffe re nt to m y o w n but is ,

a t the s a m e ti m e a v al u abl e contribution to ou r

k no w l e dg e O f J ew ish th e osop hy a n d I not e w 1th ,

s atis facti o n th at th ere are m any d eb at ed points on

w hich w orking thus i nd e p e nd e ntly w e h av e r e ach e d
, ,

the s am e con cl usion D r K arppe s study is d esign e d ’

. .

for the schol ar an d the phil o soph e r w hil e m y o w n as , ,

a lr e a dy e xpl a in ed is i nt e nd e d pri m a rily a t l e a st for

, , ,

the o ccult stud e nt The J ew ish m ysticism w hich

.

l ed u p to a n d pr e c e d ed the Z O ha r is v e ry fully
pre s e nt ed by him but O f the influ e nc e e x e rcis ed by
,

th a t w ork an d of its aft e r history he has nothing to

t e ll us O n the o t he r h and the sch e m e of m y o w n
.
,

tr eatis e has l ed m e O f n ec essity to p ass lightly ove r

re Z o h a ric t he osophy o v e r Sa ad ah I bn G e b i l
p y ro
-
, , ,

J ud ah H a L e vi Ab e n E z ra M a i m onid es & c b e c a us e
, , ,
.
,

th ey d id not a ffe ct m at e ri al ly the o ccult thought O f

E urop e an d to giv e pro m in e nc e to K ab al istic
,

lit e r atu re in its l at e r ph as e s to the Christi an stud e nts

,

O f the subj e ct an d to its i nflu enc e upon oth er

,

c hann els o f e sot e ric tradition i n E urop e A m ong .

the p o i nts O f agr ee m e nt b e t w ee n D r K arppe a n d .

m ys e l f m ay b e m e ntion e d the co m m on r ecognition

Of the h et e rog e n e ous n atur e O f the Z O har w hich has ,
 B u tane xix .

j u stifi ed m e i n t e rm ing it a m e dl ey ; o f the sp eci fic ally

J ew ish ch ar act e r O f Z o haric m ystici s m w hich has ,

j ustifi ed m e i n d enying th a t i t i s r e fe rabl e exclusiv ely

to any o n e sch o ol O f thought outsid e J e w ry ; o f the
rapid d e t e rior ation of the K ab alah subs equ e nt to the ,

app e a r a nc e O f the Zoh a r into a th a u m aturgic syst e m ;

,

of the u ndu e pro m i n e nc e w hich has b e e n giv e n to the

com m e nt ari e s on the Z o h ar an d the fals e i m pr e ssions
w hich h av e b ee n the r e sult ; o f the pr e conc e ption

w hich gov e rn e d the m i nd O f m ost C hristi a n stud e nts

O f the l it e r a tu r e by w hich t hey w e r e l e d to r e g a rd it

,

as an un acknowl edg e d d e pository O f Christi an

doctrin e ; O f the abs enc e i n the Se phe r Ye tz irah of
a n y distinctiv e p anth e is m or e m a n ation is m Th e re is .

al so c o nsid e r abl e si m il arity both O f thought an d ,

treatm ent in the d e v el o p m e nt O f the K ab al istic a n d

,

typic ally Z o haric doctrin e s conc e rni ng God an d the

un iv e rs e m ore e sp e ci ally conc e rning A zn S opfz an d
’

creation ex m kzlo I t w ould b e easy to m ultiply th e s e

’ '

inst anc e s nor l e ss easy to furnish nu m e rous points

,

of d iv e rg e nc e for on the oth e r h and D r K a rppe

, , ,
.

has I think l aid too m uch str e ss on hi s distinction

, ,

be t w ee n the e arly J ew ish m ysticis m an d th at O f the

Z oh aric pe riod not b e c a us e such a d istinction is e ith e r
,

non e xist ent or u nimport ant i n its e l f but b ec a us e

-
,

I c annot fi nd th at it has b ee n ch all eng e d by a ny

qu alifi ed w rit e r And I m ust of cours e as a m ystic
.
, , ,

t ak e e xc e ption to the conc e ption O f m ysticis m

e xpr ess e d or i m pli ed throughout the w hol e w ork .

Mysticis m is not a doubl e doctrin e w h eth e r o f ,

m onoth e is m for the i niti at e a n d O f m a ny d e iti e s for

the vulg ar or O f an y oth e r such a ntith e sis as the
,

pri e stcra fts m ay h av e d e riv e d in the p ast but it is ,

outsid e possi b ili ty to do more in the pre s e nt pl ac e th an

xx .
firefarc
r e fe r to t h is p o int a n d r egist e r the b ar e fact th at the
stud e nts to w hom p erson a l ly I app eal w ill j oi n i ssu e
w ith D r K a rp e a s to all th at follo w s fro m his con
.

c e p tio n w h e th e r it b e a m att e r of si m pl e d e finition

, ,

s uch as th a t m ysticis m i s a r e pris al O f fai th ag ainst

sci e nc e or O f historic al criticis m a s for e x a m pl e w h e n
, , ,

he O bs erv e s th a t the doctrin e O f e cst acy i s al m ost

unkno w n to J e w ish th e osophy a st at e m e nt ho w ev er
, , ,

w h ich the a uthor hi ms e l f a bund a ntly thou gh not ,

e xplicitly m odi fi e s a t a l at e r st age O f h is study

, TO .

this e xc e ption m ay b e add ed c e rt ain points O f critic al

i m portanc e to w hich p e rson ally I h av e only ha d
, , ,

occ asion to r e fe r in p assing The stud e nt w ill also

.

notic e a t e nd e ncy i n c e rt ain inst anc e s to p ass ov e r

qu estions O f c ri ticis m as i f th e r e had n e v e r b ee n
a disput e r e ga rding th e m : on the o n e h and the
co m m ent ary of H ay G aon is m ad e u s e O f as i f no
schol a r had ch all e nged i ts a uth enticity ; an d on the ,
'

o th e r the l a t e d a t e O f the B a kzr i s t a k e n fo r gr a nt e d

, .

Criticis m m ay not hav e s a id its l ast w ord on e ith e r

subj ect but D r K arppe ignor e s the criticis m
,
. .

The l i m its of the pr e s e nt w ork which as r eg ard s ,

the origin a l i nt e ntion h av e b ee n a lr e a dy e xc eed ed

, ,

have n e c e ssit at e d the o m ission O f a nu m b e r o f

subsidi a ry ye t not unim port ant m atters I w ill .

m e ntion tw o only : c e rt ai n d ev e lop m ents O f pn e u m a

to l o gy a n d e sch atology w hich are r e pr e s e nt a tiv e O f

the doctrin al or syst e m ati c p a rt — l e t us s ay the ,

h e ll s O f K ab alis m : c e rt ain historic a l cons e qu e nc e s ,

such as the m ission O f Sab b atai Z e vi the N e O P i e tists

‘
,
-

a n d the Z o h a rists But i n e ach c as e th es e o m issi o ns

.

a re without r eal cons equ enc e for the occul t stud e nt .

 B O O K I

PO ST C H R I STI A N -
L ITE R A TU R E

O F TH E JE W S

A R C H /V E N T

lit r tur f K b lism h p hil s phic l hist ric l d

The e a e O a a as a o o a , o a an ,

wi t hin c rt in li m its
e x g tic l int r st f rdin ry stud nts
a , an e e e a e e or o a e ,

but it h living int r st nly f th s w h b li v ; ( ) Th t

as a e e o or o e o e e e a a

a s cr t r ligi us tr diti n h b n p rp tu t d fr m th rly

e e e o a o as ee e e a e o e ea

ag s f hist ry d (6) Th t K b listic lit r tur h b n

e O o , an a a a e a e as ee o ne

o f its v hicl s e Suc h p rs ns e .h r t r m d ccult stud nts e o a re e e e e o e .

Th purp s
e f th pr s nt b k is t sh w t h t w h t v r h th
o e o e e e oo o o a a e e e e

v lu f th first vi w ( ) i m p rf ct inv stig ti n h pl c d th

a e o e e a , e e e a o as a e e

s c nd (0) in f ls p siti n Th ccult sti m t f th T l m ud

e o a a e o o . e o e a e o e a

is cit d e c s in p int d th divisi ns f th K b l h

as a a e o , an e o o e a a a are

distinguis h d t m k cl r th issu s d t c rr ct s m t h r
e o a e ea e e an o o e o e o e

m isc nc pti ns
o e o .

I . I N T RO D U CTO RY
“
TH E construction O f the e xil e pl ac e d by the princ e s
of the e xil e upon the s acr e d or acl e s O f anci e nt I sr ae l
c annot b e dismiss e d as uni m port ant Fro m the p eriod .

of the disp ers al O f the J ew s aft e r the d estruction of

J e rus al e m by V esp asi a n d o w n e ve n to ou r o w n ti m e s ,

H e br ew lit e r atur e has d e v e lop e d in m any O f the chi ef

c e ntre s of E ur op e but outsid e the sc att ere d r emn ant ,

of the childr en of the cov e n an t it has r e main e d l arg e ly

un know n M any pe rsons not othe rw is e ill forme d
.
,
-
,

w ould b e astonish e d to d iscov e r th at so far b ack as the

B
2
(
El ite B oat i ng anh fitteratn re of the K abal ah

en d of the s e v e nte e nth c entury th er e w e r e n e arly four

"
thous and w orks w ritt e n in the H ebr ew tongu e w hich
w e r e individu a lly kno w n an d quot e d by o n e a uthority

on r abbinic al bibliogr aphy n am e ly J ulius B artolo cci , , ,

of the R efor m e d Ord er O f St B e rn ar d i Al m ost ev e ry .

c o nc e iv abl e d ep art m ent of hu m an l earning an d i nt e l

l e ctu al activity is r epr e s e nt e d in th is lit e r atur e 1 w hich , ,

in things s ecul ar as in things s acr e d has the s e al of the ,

s anctity of I sr ae l upon all its l e av e s I t is oth erw is e .

an e xtr e m e ly curious an d in so m e r e sp ects a profound

lit er atur e w hich tr ansl ation has don e littl e to m ak e

,

know n w hich is r e pr e s ent e d i nco m pl et e ly e nough

,

ev e n in the gr e at an d a uthorit ativ e t ext books of -

H e br ew history T he r e is no n ee d to add th at its .

e xt e nt an d its di fficulti e s m ak e it a for m id abl e sub j e ct

'

O f appro a ch I t is ind ee d an undiscov er e d country

.
, , ,

still aw aiting its C olu m bus a l and full of w ealth an d

m yst e ry O f str ang e shrin e s an d s anctu ari e s shining
,

w e irdly far aw ay through the d arkn e ss O f o ur

ign or anc e w ith a light w hich m ight w ell b e a r efle ction
O f the She kin ah s ofor e ign do e s it s e e m to th at w hich n

e nlight e ns m ost m e n w ho ar e born into the m od e rn

w orld .

It is p rh ps unn c ss ry t
e a e e a o sa
y t h t th y w r
a e e e for the m o st p rt a

in MS .

l B zbl zotb em Magn a

’ ’ ’ ’ ' '

R a bbzm De s cr z btor zbu s

j
’

et ptzs
' '
ca . s cr z

or dzn e
' ' '

/za betzco H eém i dzlges fzs ,

’

a/ et L at n a au ctor e
p zce

D . Juli B t l o v ls R m 67 8 69 Th
ar o o ccio d e C ell erio , 4 o . o a, 1 -
1 2 . e

w o rk is print d frrig t l ft ft r th H br m nn r
e om h to e , a e e e ew a e .

I F f th cc ssi b l c ll cti ns w hich giv s m id

or o ne o e a e e o e o e o e ea

of its v ri ty th a C t l gu
e f H b r ic
,
d Jud ic
s ee in th e
“
a a o e O e a a an a a e

L i b r ry C rp r ti n C ity f L nd n Wit h ”
a f th o f th e o o a o o e O o o . a

Subj ct I nd x by th R L ow y L nd n 89
'

e -
A e e ev . . . o o , 1 1 .

Th w rk f D M rit St inschn id r h G r m n bibli

e o o r . o z e e e , t e e a o

gr ph r f r bbinic l lit r tur is th m st i m p rt nt c ntributi n t

a e o a a e a e, e o o a o o o

our kn w l dg w hic h h b n m d during this c ntury

o e e as ee a e e .
 H os t-
C hri s ti an fii tzm tnre of the 3 mg3 N

W ith in this lit er atur e th er e is so to spe ak anoth er , ,

an d str ang e r lit e r atur e includ e d the r eport of w hich ,

has b ee n amongst us for s e v e r al c e nturi e s an d in a ,

c e rt ain w ay an d m easur e it m ust b e admitt e d th at it

is kno w n to so m e of us chi efly b ec aus e it has b ee n ,

m ad e av ail abl e by th e fa th e rs O f bibliogr aphic al

e rudition the L atin w riting schol ar s of the p ast
,
This
-
.

stor e hous e O f H e br e w th eosophy for such it is has , ,

e x e rcis e d a p e culi a r fa scin ation on m any gr eat m inds

of C hr ist endo m an d its G enti l e stud e nts e v e n at the

, ,

pr e s e nt day m ay for all th at w e can t e ll b e as

, , ,

nu m e rous as its J ew ish discipl e s I t is c all e d the .

K ab al ah of w hich t e r m the r e is m or e th an o n e ex pla

,

n ation sugge ste d by the m ak e rs of ro m anc e i n

e tym olo y For x m pl e the w ord has b ee n d e riv e d
g e a .
,

fro m the n am e O f the H indoo t e ac he r K apil a to ‘

,

w ho m a philosophy of nu m b e rs is a scrib e d s e e mingly ,

on the sl e nd er ground th at on e br anch O f K ab al istic

lit er ature also d e als l arg e ly w ith this sub j ect Anoth e r .

e qu ally fa nciful sugg e stion m a k e s the t e r m an an al ogu e

of Cyb ele t the m ythologic al Q u een of H e av e n who

, ,

is thus conn e ct e d w ith the J ew ish p e rsonific ation of

Wisdo m und er a fe m al e asp e ct As to the tr u e .

d e riv ation th e r e is no room for unc e rt ainty an d it ,

poss e ss e s th at simplicity w hich is so O ft e n the s e al O f

truth in th ings O f l angu ag e as it has b e e n s ai d to b e in

Mr W H k th h m d hi m s lf r sp nsibl r c ntly
. C . . ec e o rn as a e e e o e e e

for this i w in th w d nl rg d diti n f hi v ry un q u l w rk

V e e ne an e a e e o o s e e a o ,

S cr t S ci ti s f ll A g s l i p 83
”
e e o e S e o a e . ee v o . . . .

Th r sp nsibility in t his c s r sts w it h th l t E d w rd V ug h n

e e o a e e e a e a a a

K n ly w h s
e ea ,n n ym us B k f G d d its s qu ls qu t d
o e a o o
“
oo o o an e e ar e o e

fr q u ntly
e e uth rity by ccult w rit rs I t p hil l gy is f th
as an a o o e . s o o o e

p ri d f G d fr y H iggins f th ut h r f N i m r d
e o o o e d f, o e a o o
“
o an o

B y nt s A nci nt Myt h l gy S K
r a
’ “
e ly I ntr ducti n t th
o o .
”
ee e n ea
’
s
“
o o o e

A p c lyps f A d m O nn p 63 ”
o a e o a -
a es , . 1 .
 4 fi lm B ed ti me anti fl i tem tnre of the fiahal ah
thos e of N atur e an d Art The w ord com es fro m 3 . .

H e br ew root which signifi e s to r ec e iv e K ab al ah .

e qu als r e c eption
“ The kno w l e dg e e m bodie d in the .

lit e r atur e w hich p ass es und er this titl e purports to

h av e b e e n trans mitt e d or ally fro m g e n er ation to
g e n e r ation The lit er atur e as it exists is the tr adition
.

put into w riting an d in this for m it is suppos e d to b e ,

v e il e d— th at is to s ay the m e aning w hich app ear s on ,

the surfac e is not the tru e s e ns e t

-

The K ab al ah th e n cl aims to b e the light O f a

s e cr et tr adition al kn o w le dge i pr e s e rv e d am ong the
“
chos e n an d the sub j e cts w ith w hich it is

conc ern e d as m ig ht b e exp ect e d are s acr e d an d

, ,

divin e sub j e cts ; th ey includ e ind ee d the m ost pro , ,

found m yst eri e s of God an d the e m an ations of the

D e ity ; the c e l e sti al e cono m y ; the proc ess of
cr eation the sch em e of Provid e nc e in r e g ard to m an
the co m m unic a tions O f G O d in r e v e l ation an d to the
‘

j ust in his church ; the O ffic e s an d m inistri es of good

an d e vil ang e ls ; the n atur e an d pre exist e nc e O f the -

s oul its union w ith m att e r an d its m e t em psychosis ;

,

the m yst ery O f sin an d its p e n alti e s ; the M e ssi ah his ,

ncycl p di P th i bs rv s t h t th w rd is
The “
E o ae a er en s s
”
o e e a e o

w ritt n ls
e G b ll w hich is
a o f c urs
as n ns nsic l c rrupti n
a e a, , o o e, a o e a o o ,

an d w uld t b w rt h n ting if it w r
o no t tru in f ct t h t it ccurs
e o o e e no e a a o

in t his f r m m ng f w ld w rit rs m gic S flE y P rth

o a o a e O e on a . ee
‘
nc c . e .
”

i v 5 4 3 , 5 44 .

sh ll
1
'
ft r w rds th t this i w m ust b r c iv d w ith
We a s ee a e a a V e e e e e

a c rt in m unt
e a f c uti na o o a o .

i O f h titl s scrib d t it w
ne O C hK MH N STh R H t h t is
t e e a e o as , a ,

s cr t w isd m th initi ls f th s w rds g v n th r titl signifying

e e o e a O e e o a e a o e e,

Gr c S K itt
a e. C ycl p di
ee f B iblic l L it r tur
’
o s o ae a o a e a e,
”

K bb l h
a (Third diti n L nd n
a a . e o , o o ,

Th r cipi nts f t his kn w l dg w r t r m d M kk b lim

e e e o o e e e e e e e u a , a

n m w hic h w ill b f m ili r t th r d rs f th A str l g r C ff r l

a e e a a o e ea e O e o o e a a e .

O t his p int th w rt h l ss rticl K bb l h in T H B lunt s

’
n o s ee e o e a e, a v . a a a , . .

D icti n ry f D ctrin l d H ist ric l Th l gy L nd n

”
o a O o 87 a an o a eo o . o o , 1 2 .
 H os t -
C hr i s ti an fittem tnre of the gems 5

kingdo m an d his g l ory to b e r ev eal e d ; the st at e O f

the soul aft er d e ath an d the r e surr e ction O f the d ead .

I t is n ee dl ess to s ay th at by a l it er atur e so consid er

abl e in its c ap acity th e r e are m any oth e r sub j e cts

e m br ac e d but th e s e are the h ea ds O f the instruction

,

as I find th em s e t forth in an e xc e rpt fro m a L atin

e pistl e in the coll e ction of B aron von R o s e nro thfl

‘

The K ab al ah in a w ord is the hidd e n thought of

, ,

I sr ael upon the doctrin e s O f the J ew ish r el igion which ,

are i n m ost c as e s C hristi a n doctrin e s an d upon the ,

prope r und e rst anding of th at Writt e n W ord w hich is

r efe rr e d to a divin e origi n both in C hrist e ndo m an d
J ew ry I t is th erefor e O bvious th at in a g e n er al s e ns e
.

it m ay b e e xp ect e d to c ast light of so m e kind upon

the probl e m s of C hristi a n fa ith ; but its Christi a n e x

pound ers h av e h e ld th at it do e s this also in a m or e

sp eci al w ay th at the N ew T e st am e nt an d the writings
,

of the early fath e rs of the church di d not only d eriv e

fro m the inspir e d m e m ori als O f the first cov e n ant but ,

fro m the construction pl ac e d on thos e m em ori al s by

this e sot eric tr aditio n f -

According to the lit er atur e w hich e mbodi e s it the ,

tr adition in qu e stion origin at e d w ith Go d hims e lf by ,

Yr a m cen den ta l zr
' '

K a bba l a D en u data , s ou D octri ne: H ebm ’

or u m

ct Metapfiy r ca '

z ,
vol . i . A ppa r atu s i n L i br a ”: Salza r , par : sea m da ,

PP
T is pp r nt fr m th m ny i m il riti s in t his Q bb li ti
“
It a a e o e a S a e a a s c

phil s phy t th d ctrin s in th N w T st m nt d rly P tristic

o o o e o e e e e a e an ea a

lit r tur t h t b t h f th l tt r m st pr b bly h v h d c m m n

e a e a o o e a e o o a a e a a o o

g rm d rigin in th s t ric t chings f th I sr lit s

e an o e w ll
e o e ea o e ae e , as e

as in th m r p n d x t ric t c hings f th H br w H ly
e o e o e an e o e ea o e e e o

Writings I s c My r L L B
.
”
Th aaPhil s p hi c l Writings f
e , . .
,
“
e o o a o

S l m n B
o o o Y hud h Ib G bi l Phil d lphi 888 8
en e a p 7 n e ro ,
a e a, 1 ,
vo . , . .

Th l tt r f St J r m t P ulinus w hic h d w lls c ns cutiv ly

e e e o . e o e o a , e o e e

up n th m yst ri s c nt in d in ll th b ks f th O ld d N w
o e e e o a e a e oo o e an e

T st m nt h
e a e b n s m ti m s r g rd d
s, as eec s in p int o e e e a e as a a e o .
 EIhe B artrtne aah fitt t of the fi abal ah
‘
6 era ure

w hom it communic at e d to chos e n m inist ers in the

w as

an gelical w orl d an d it w as i m p art e d by divin e r e v e l a

tion to Ad am in his unfall e n st at e Wh e n he l aps e d .

fro m th at pur e condition he lost this pr e cious d eposit ,

but it w as subs equ e ntly r e stor e d to him in ord e r th at

he m igh t r e turn to w ards p e rfection I t w as h an d e d .

do w n through N o ah to Abr ah am a n d th enc e d e riv e d

to Mos e s I t is the conc eal e d s e ns e of the Mos aic
.

P e nt at e uch the s e cr e t of which w as e ntrust e d by the

,

l aw giv e r to the s e v e nty e ld ers an d fro m th es e in du e

-
,

cours e it p ass e d on w ard to D avid an d w as poss e ss e d ,

i n an e sp eci al m ann e r by Solo m on I t w as n o t co m .

m itte d to writing until aft e r the d e struction of the

s e con d t e m pl e *
A g e n e alogy O f this kind will of ‘
,

cours e r e c all the fabulous origins ascrib e d to in s titu

,

tions lik e Fr ee m asonry the app eal m ad e by the ,

a lch em ists to the s ag e s of a ntiquity an d m any oth e r ,

fictions w hich d es erv e to b e cl ass e d as m onstrous We .

shoul d b ew ar e how ev e r of fixing i m postur e on an , ,

e sot e ric lit er atur e b e c aus e its a ttribution is m ytho

logic al ; it should b e r em e m b er e d th at w e are d e aling ,

l g nd h m ny v ri ti ns d h b n l s ly r pr duc d
The e e as a a a o an as ee oo e e o e

by m ny in x ct w rit rs N tur lly n ugh it t k s cc si n lly

a e a e . a a e o , a e o a o a

th guis f b k d liv r d t A d m A ld J w ish tr diti n

e e o a oo e e e o a . n o e a o

t lls us th t this v lu m w br ught by th A ng l R l Mr J hn

e a o e as o e e az ae . . o

Y rk r in hi N t s
a e , th Sci ntific s d R ligi us Myst ri s f
“
o e on e e an e o e e o

A nti quity (L nd n p c nn cts t his m yt h w it h th

”
87 o o , 1 2, . o e e

p Z
re -h i B
o k f R
ar c l t th i m p stur f C r m ni l
oo o az ae ,
no e o e O e e o a

M gic s m ti m s r f rr d t und r t his m but pr su m bly th

a o e e e e e o e na e, e a e

a nci nt l g nd ry Midr sh ft r w rds d v l p d by E l r f W rm s

e e e a a , a e a e e o e eaz a o o

an d r pr duc d und r v ri us f r m s by d b s d K b lis m

e o e C mp re a o o e a e a a . o a e

E V K ly m yt h ic l n tic B k f th Wisd m f A d m
’
. . en ea f s a o e o a oo O e o o a ,

r c iv d in
e e cst sy d full f m yst ri s d signs xpr ssiv
e an e a an
“
o e e an e e e

o f th m st pr f und kn w l dg
e o S B k f G d p 43
o o o e e . ee oo o o ,
”
. 2 .

S ee ls a p 73 t q fo r bbinic l cc unt f st ff
. 2 e se ” or a a a a o O a a

giv n t A d m w hich is supp s d t ignify th supp rt f s cr t

e o a , o e o s e o o a e e

kn w l dg
o e e .
 fl o t
a -
C hri s ti an E i teratm e of the g ms e

by the hypoth e sis w ith a body O f symbolis m an d the

, ,

g e n ealogy m ay b e its e lf an e v asion Mor e ov e r an .

,

or al tradition is p e culi arly li abl e to the e x agg er ati o n

O f its a ntiqui ty an d w e m ust distinguish t h er e for e
,

b et w ee n the possibl e fact O f its e xist e nc e at a r e mot e

pe riod an d the gro w th of l eg e n d about it we h av e
th e t e sti m ony O f Chris t H i m s e lf as to the e xist e nc e

of a tr a dition in I sr ae l an d w e h av e also His j udg ,

m e nt upon its v alu e I t is in o n e s e ns e he purpos e o f

.
-
.

this inqu iry to d e t e r m in e w h e th er th e l at e r lit e r atur e

of the r e c eption is e ntitl e d to b e inc l ud e d i n the
conde mn ation of the D ivin e R abbi .

II . TH E O C C U LT STA N D P O I N T

A S the cl ai m s to b e a tr adition l ong

K ab al ah
r ec e iv e d in s e cr e t by o n e g e n e r ation fro m anoth e r an d
r e duc e d at l e ngth into w r iting so o n e O f its cl assics ,

infor m s us b e c aus e O f the b ad st at e O f the affairs of

’
,

I sr ael but yet w ritt e n aft e r a conc eal e d m ann em it

,
‘

is to b e e xp ect e d th at its lit er ary m e thods w il l O ffe r

di fficulti e s to th e ordin ary stud e nt I t has ind ee d .
, ,

prov e d so un int e lligibl e upon its surfac e th at on the ,

o n e h and it has b e e n consid e r e d m e r e ly m e aningl e ss

,

j argon w hil e a few w ho pr ete nd to h av e p en e trat e d

,

to its r e al s e ns e h av e on the oth e r found pl e asur e in

, ,

b e li e ving th at it is s e al e d to uniniti at e d p ersons for ,

w ho m it m ust e v e r r e m ain a m att e r of curious an d

unr e w ard e d r e s earch though not p erh aps w anting ,

The Sepher Yetezr a/t F rm ti n but th st t

'

or
“
B k
oo of o a o , e a e

m nt is pr b bly th
e o a xpl n ti n f c m m nt t r
e e a a o o a o e a o .

l O b curi ti s c m pl xi i
‘ ‘
s e d c nfusi ns d
, o t n s rily
e t es an o o o no ece s a

p i nt t h xist nc f d ubl s ns
o o t e e e e o a o e e e .
 Z
lIhe g enui ne aah fitt t of the fi ahal ah
c
8 er a nre

some gl eam s of un exp ect e d sugg e stion The fir st .

vi ew sugge sts th at m or e p ati e nc e an d gr e at e r p ain s

w e r e n ee d e d ; the s e cond th at the faculty for p ains ,

t aking is a kind of p e culi ar e l ection which is possibl e

only to the few an d this app ears unw arr ant e d ,
.

Sp e ci alists in cryptogr aphy a ssur e us an d w e ,

h av e e v e n high e r w arr ant in the t e sti m ony of r e ason

its e lf th at no ciph er w riting d evis e d by hu m an in
,

g e n u ity is inc a p a bl e O f solution a lso by hum an

ing e nuity but the assu m ption O f cours e suppos es
, , ,

good faith in the ciph e r ; it m ust follo w a c ert ain

m e thod a n d conc e al a d e finit e s e ns e Th er e is also .

no syst em of sym bo l is m an d no for m of philosophic al

sp ecul ation ho w ev e r co m pl ex which will not sur
, ,

r e nd er its s e cr e ts to the s earchlight of an alysis pro ,

v id e d a lw ays th at the sy m bolis m is syst e m atic an d th at

the sp e cul ation is m e thodis e d how ev e r curious in its ,

i nvolutions Th er e are cryptic philosophi e s an d con

.

ce al e d m e t aphysics e v e n as th er e is cryptic writing ; ,

but if th ey poss ess a m eaning it c annot e sc ap e ulti ,

m at e ly the p e n etr ation of the p ati e nt an d skill e d critic ,

subj e ct ho w ev er to the distinction which m ust subsist

of n ec e ssity b et w ee n the s e ns e O f a ciph er—which is
, ,

un m ist ak abl e fro m the m om ent th at it is dis eng ag ed

—an d the construction of a sp e cul ativ e hypoth e sis

w hich i n its m inor is s u e s m ay a lw ays b e op e n to

d e b at e *
I n r e g ar d to occult philosophi es it is usu al
.

b st x m pl f r lly c yptic lit r tur is t h t c nc rn d

The e e a e o a ea r e a e a o e e

w it h A lc h m y d y t it is
e t cryptic in th
, an s ns f ciph r w riting
e no e e e O e -
.

It h as p rf ctly si m pl surf c m ning th c nc l m t is th

a e e e a e ea e o ea en e

signific nc f c rt in nv nti n l w rds d r cip s This ls is its

a e O e a Co e o a o an e e . a o

gr t difficulty w hil crypt gr phy m ust discl s its s cr t t skill d

ea e o a o e e e o an

p ti nc it is n rly i m p ssibl t y w h t th w rd Vitri l f

a e e, ea o e o sa a e o o , or

x m pl m y r pr s nt t y w rit r if it b t th rdin ry subst nc

e a e, a e e e o an e , e no e o a a e

p ssing und r th t n m
a e a a e.
 B as t- C hri s t an i £ i terature of the $
e
ms e 9

to say th at th ey are unint elligib l e till the key is sup

p lie d w hich in its l egitimat e m eaning is tru e but j ust
,

as ciph e r w riting w ill sur r e nd e r its s ecr e t to an aly i s s ,

w hich is the m ast e r key to all cryptography so w ill -

,

occult philosophy also disclos e its myst ery without ‘

,

conv ention al in iti ation though supposing the e xist ,

enc e of a roy a l ro ad of th is kind i t m ig h t b e r eg a rd e d ,

as a l abour s aving app ar atus w hich

-
if acc e ssib l e it , ,

w ould not b e prud e nt to s e t asid e .

Th e re are ho w ev er tw o consid e r ations on the

, ,

surfac e of a qu e stion lik e the pr es e nt which wil l at

onc e arr e st att ention The first is wh eth er the occult .

philosophi e s are not inh e r e ntly un m eaning an d un abl e ,

th er efor e to disc l os e wh at in fact th ey do not poss e ss , ,

.

O r alt e rn at e ly in the c as e th at th ey are m e thodis e d

, ,

w h eth e r the m yst e ry w hich th ey cov e r is not out of

al l proportion to th e e nor m ous int e l l e ctu a l cost of u n

r av e lling itsf Of th e s e tw o points o n e at l east m ust

b e d et e r m in e d according to individu al pr e di l e ction .

For m y o w n p art aft er sp e nding som e years am ong

,

str ange p ath w ays of hu man inge nuity I know cer ,

tain ly th at the occult sci e nc e s do constitut e a

m e thodis e d syst e m w hich is singu l ar l y inwrought 1 ,

an d S inc e l a s cien ce es t u n e n obl es s e qu z obl zge I m ust

'

b e ar t e stimony to th is fact e v e n though an im agi ,

n ativ e r ead er m ay tran s figur e the st at em ent an d int e r

pr e t too lib e rally the n arrow conc ession which I h av e
h e r e m ad e to sinc e r ity About the s econd point it is .

I n mo st c s s this m yst ry is
a e e me r ly
e the difficulty of the s ingl e

s ns
e e .

r f r h r t th unr v lling f th first s ns th xist nc f

1 I
”
e e e e o e a e o e e e e e e e o

an y t
o h r i m tt r f c nj ct r
e s a a e o o e u e .

I I th n t h t f x m pl nu m ric l mysticis m ru s th g h
n e se se a , or e a e, e a n rou

al l d p rt m nts f cculti m
e a e o o s .
 fii he y ortrine aah fitterature of the fiahal ah
‘
I O

e xtr e me ly di fficult to indic at e e v e n a p erson al opinion .

SO far as kno w l e dg e is its o w n r ew ar d I suppos e th at ,

it may b e w orth its cost ; but if an y d ep ar t m e nt O f

r e s e arch Should b e rul e d out of the sph e r e O f op er ation
poss ess e d by this truis m it is occult sci e nc e an d philo ,

sophy so far at l e ast as the m aj ority are conc e rn e d

, , ,
.

The l abour involv e d by th e ir ex hau s tiv e s tu dy r ep ays ~

thos e w ho und ert ak e it only in a few c as es I n the .

pursuit O f occult know l e dg e C am p asp e is n ev e r

finis he d But it is pr ecis e ly for this r eason th at an
.

inquiry lik e the pr e s e nt m ay b e h e ld to d e s erv e a

w e lco m e b ec aus e it O ffe rs to all thos e w ho m ay b e
,

dispos e d to conc e rn th em s e lv e s w ith o n e i m port ant

d ep art m e nt O f occult philosophy an int e lligibl e stat e
m e nt O f the issu e s w hich w ill s av e m ost O f th e m the
n ee d of p erson al r e s earch .

The i m port anc e of the w ritt e n tr adition O f

K ab alis m can b e r eg ard e d only fro m tw o st an dpoints .

The r e is th at w hich it m ay poss e ss for the s acr e d

scriptur e s of the J ew ish an d Christi an r eligions an d
for the exot eric doctrin e s w hich m or e or l e ss d eriv e
fro m th e s e *
U nd er this fir st h ead m ay b e al so in
.

clud e d its Signific anc e if an y for the sci enc e O f co m , ,

p a ra tive th e ology an d for th e history O f hu m an

thought B e sid e s such O bvious an d unqu estion ed
.

grounds upon which it i s e ntitl e d to consid er ation ,

Fr ccult st ndp int this is f m r c ns qu nc t h n

om th e o a o o o e o e e e a

fr m o th t
f rdin ry x g sis
a o A d lp h B
o t t in hi A p
a lyp
e e e . o e er e , s oca
’
se o u

b /
'

j
zen zeu r eztx d w l é (P ris
ea n 8 6 p giv s th p siti n e
'

z e a ,
-
1 1, . e e o o

v ry cl rly
e eaW find v ry p g f th fi b ks f M s s
. e on e e a e o e ve oo o o e

K b listic xpr ssi ns w hic h pr cl i m t h t v ryt hing m ust b t k n in

a a e e o o a a e e e a e

a figur tiv s ns y t in n n
a e f t h s b ks d w p ss ss
e e, ec m pl t o e o e e oo o e o e a o e e

tr tis f initi ti n w h nc it f ll w s t h t pri r t M s s r l tr diti n

ea e O a o , e e o o a o o o e o a a o

w l n ch rg d w it h tr nsm itting h s cr t f initi ti n B t t

as a o e a e a t e e e o a o .
”
er e

ow d hi inspir ti n
e s d fr qu ntly h i l ngu g t Eliph
a o Lé i
an e e s a a e o as v .
 fl oat- C hr s ti an i £ i teratnre of the g ms e 1 1

th er e is anoth e r w arrant in the int er e st w hich it

poss e ss e s for th e se e k e r aft e r occult know l edg e And .

h er e it is n e c e ss ar y to d e t er m in e wh at is m e ant an d
involv e d by occultis m The study of the l arg e lit e r a .

tur e O f the s e cr et sci e nc e s is p u rsu e d by m any p e rsons

from m any m otiv e s b u t few of th e s e can in the prop e r , ,

se ns e O f the t er m b e r e g ard e d as occult stud e nts ,

.

N or ind ee d do e s the att e m pt e d pr actic e O f an y O f the

, ,

s e cr et sci e nc e s in its e lf constitut e a cl ai m to th at titl e .

I n a v e ry l arg e nu m b er of c as es such pr actic e s sugg e st

titul ar distinction s w hich are not of a fl att e ring kind .

As I und erst and him the tru e stud e nt of occultis m

b e li ev e s in the exist enc e of a kno w l e dge—w hich in
,

e ffe ct is occult sci e nc e—h a nd e d do w n fro m r e m ot e

ag es
“ an d th at it conc e rns bro adly sp ea king the w ay
, , ,

O f u nion b etw ee n m an an d G o d I t has according to .

,

its l eg e nd assu m e d for v arious r easons the dis guis e

, , ,

of m any v e ils ; it is not confi n e d to o n e country or

p eopl e nor is it the i nt erior s ens e O f an y singl e
,

r e ligion or of an y sing l e cycl e in lit er atur e to the

b st sp cts f this b li f
The e m igh t b
a xp ct d q uit
e o e e are , as e e e e , e

m d rn
o e it sc rc ly b s id t h v xist d pri r t th d f th
can a e e a o a e e e o o e en o e

e ig ht nt h c ntury but v n t h n it h d t k n d finit sh p O

ee e , e e e a a e no e e a e . ne

o f its sp cts w
a d v l p d in r m rk bl m nn r by M d B ri er
e as e e o e a e a a e a e . e e,

wh o in hi E l ym b li m
s ti q
rs a z s u r
'

d 1 O i t p lp l m t
e s o s e an ue e
’
r en , n na
’

a e en

ru r 1 y m b l i m E ggpri m (P ris
c s o s m in t in d
e ( ) A c mm n
/ a , a a e : a o o

o rigi n f ll r ligi ns ; (b) Th xist nc f s c rd t l sci nc s th

or a e o e e e e o a e o a e e as e

e xclusiv p tri m ny f th pri st h d ( ) Th xist nc m ng l l

e a o o e e oo c e e e e a o a

ea st rn pri sts f c m m n idi m f high nti q uity w hic h p ss d

e e o a o o o o a , a e as a

t h urgic m gi c l d ffic ci us l ngu g ; (d ) Th r pr ducti n f

e , a a an e a o a a e e e o o o

t his l ng g by hi r glyphics w hic h w r ls t h urgic d m gic l ;

a ua e e o e e a o e an a a

( ) A du l s c rd t l m t h d f xpr ssing th principl s f pri stly

e a a e o a e o o e e e e o e

sci nc s d c hi fly f t h l gy ( ) Im it ti n f w d = hi glyph
e e , an e O eo o : 1 a o o or s ero s

o f th t xts ; ( ) I m it ti n
e e f h ght = im g 2 id ls m bl m tic
a o o t ou s a es , o , e e a

figur s f g ds ; (f ) Th x ist nc f th s cr d l ngu g d hi r

e o o e e e e o e a e a a e an e o

glyp hic w iting m ng l l p pl s p ssi g s c rd t l sci nc s th

r a o a eo e oss e n a e o a e e , e

Ph nici ns d Ch ld ns f x m pl
oe a an a ea or e a e .
1 2 The gastrine
C
anh fifiteratu re of the fi abal ah

e xclusion of all oth ers ; th er e ar e trac es O f its

e xist e nc e in al l ti m e s am ong al l n ations through al l , ,

r e ligions it is b ehind the conv ention al occultis m O f

M agic an d the tr ansc e nd e nt al physics of Alch e m y ;
a mong occult philosophi e s K ab alistic l it er atur e is o n e ,

of its m ost i m port ant v ehicl e s .

Fro m this st an dpoint the tru e m e ss ag e of the

K ab al ah is not ex e g e tic al or historic al ; it is not of
syst em s schools or int erpr e t ations ; it is of a living
, ,

a n d sp iritu a l kind This is ind e e d the only vit al

.
, ,

point O f vi ew fro m w hich the sub j e ct can b e r e g ard e d ,

a n d it r e d e e m s the whol e circl e O f occult sci e nc e fro m

the ch arg e of v anity .

Giv en this st andpoint K ab alistic lit er atur e is in ,

d e scrib ably m o m e ntous an d ye t to conc e d e the posi ,

tion is i m possibl e for ordin ary criticis m an d shoul d ,

not ind ee d b e exp e ct e d by thos e who hold it in telli

, ,

g e ntly I t is in truth v ery di fficult to d efend b ec aus e

.
, , ,

h er etofor e it has b e e n occupi e d e ith e r on the w arrant

of a know l e dg e w hich c annot b e m ad e public an d is ,

th e r efor e idl e to procl ai m or on th at O f e vid e nc e ,

which is without m uch titl e to s erious consid er ation .

I f w e t ak e for ex am p l e the expository lit er ature of

, ,

K ab alis m which has b ee n writt e n fro m the occu l t

st andpoint in an y m od ern l angu ag e th er e is not a ,

singl e w ork which do e s not br e ak dow n at onc e i n

the h ands O f the most t e m p er at e criticis m Mr .

M ath e rs in E ngl an d has tr ansl at e d a s m all portion

, ,

O f th e Zoh ar an d has pr e fix e d an introduction which

,

r g rds th Christi n r ligi n

A s e a e E ck rtsh us n c nc rning
a e o , s ee a a e o e

m r dv nc d sch l “
invisibl c l sti l Church t w hic h
” ”
a o e a a e oo , or e e e a , o

the
“
d p siti n f ll sci nc h b n c nfid d Tfi Cl d p
e o o O a e e as ee o e . e ou u on

tb e S t L tt
a n c u ar
y r I T,
r nsl ted by
e I s b
. l d St ig r L nd n
a a e a e e e e , o o ,

1 8 96 .
 B oat- C hri s ti an g i tem ture of the g ms e 1 3

tak es the w hol e

cl ai m fo r gr ant ed w hil e he l eav e s on ,

the m in d of his r ead e rs an indistinct i m pr e ssion th at

Dr Ginsburg w ho e rrs on the Sid e of hostility is not

.
, ,

only o n e O f its support ers but giv e s cr e dit to the most ,

fabulous sid e of K ab alistic l e g e nd I n A m eric a I s aac .

,

Mye r w hos e e rudition e ntitl e s hi m to our r e sp e ct is

, ,

forc e d on cruci al points to assu m e m any things th at

ar e r e quir e d for his hypoth e sis I n Fr anc e the r eal
‘
.

qu e stions at issu e are sc ar c e ly sk irt e d in the oth e rwise

c arefu l t ab ul ation att e mpt e d by Papu s r I n G er m any .
’
,

w hich e xh austs e v e ryt hing I do not know th at in an y ,

tru e s e ns e O f the t er m the position has a singl e

d efe nd er I t is not m y purpos e e ith er to q u e sti o n or
.

m aint ain the g e n e r a l fact all e g e d n am e ly th at a s e cr e t , ,

doctrin e has b ee n tr ans m itt e d fro m antiquity ; it

w ould b e sc and alous as a r e ason abl e p e rson to ch a l

l e nge the possibility I propos e only to d e t e rmin e .

w h e th e r th e r e i s ground for b e li eving th at the

K ab alah has b ee n a ch ann e l of such tr adition an d if ,

this vi ew m ust b e ab andon e d to pl ac e thos e w ho are ,

wil l ing to follo w m e in poss e ssion O f a me thod of

r e g arding it w hich w ill m ak e its exist e nc e at l east
int e l ligibl e w ithout t aking an ything for gr ant e d an d
w ithout appe al ing to an y sour c e of kno w l e dg e w hich

is not fully in e vid e nc e .

ssu m s in f ct th xi t nc nti q uity d g n r l b t

H e a e a e e s e e, a an e e a u ~
c on ~

l d d ifl i
c ea e f Wisd m R ligi n
us on o a t r m b rr w d fr m m d rn
o e o , a e o o e o o e

th s p hy d
eo o , w hic h in th l st
an o ne n lysis is t ntir ly s tis
, e a a a , no e e a

f ct ry t th m y tic
a o o e s .

TL a Tr ad i l zon
'
’
Secr ete
’
K abbal e . ae I O cci deu t . Res u m e
fil er/zod ique . P ris
a , 1 89 2 , 8v o .
1 4
(
The
" B ed t i me aah fitterature of the fi ahal ah

III . TH E K A BA LA H A N D TH E TA LM U D

The post Christ ia n lit er atur e hich is of authority

-
w

in I sr ae l m ust O f cours e b e distinguish e d from the , ,

m ultifarious productions of its schol ars an d l iter ati

which it w as the O b j ect of r abbinic al bibliogr aphi es ,

“
lik e thos e O f B arto lo cci an d Wolff to r e su m e in bri ef .

I n ord e r to und e rst an d the pl ac e occupi e d by the

K ab al ah it is n e c e ss ary to s ay so m e thing O f th at gr eat
an d a uthorit ativ e co ll e cti o n w hich is kn o w n to e v e ry
s

o n e as the T a l m ud The l att e r is a l arg er a s it is also .

an O ld e r gro w th I ts st arting point has b ee n pl ac e d .

-

by a m od e r at e criticis m Shortly b efor e the b irth O f

Chris t l an d to u s e a so m ew h at conv ention al phr as e
-"
, ,

its tw o c anons w e r e fixe d in the fourth an d sixth

c e nturi e s A D at w hich p eriods alth ough th er e are
,
. .
, ,

e vid e nc e s in a bund a nc e of a m or e e sot e ric doctrin e ,

it c annot b e show n conclusiv e ly that K ab alistic lite r a

tur e acc o rding to the r e strict ed s e ns e i n w hich the
,

t e r m is h e r e appli ed had as ye t c om e into exist enc e , .

P ut Shortly the sourc e s of the T a l m ud are s aid to b e

,

the custo m s an d re gul ations pr actis e d b y th e au thori

' ' '

H ebr azcor u m
'

B zol zot/zeca H ebr e w, ri ve n otztza tu m

'

a u ctor u nz

we"H
' ' ’

ebr a zce
cu u s cu nzgu e affa i r
j s, tu m rcr z p tor u m , qu a: pr zrn u m ex a r ata ,

v el ao a l zzs
' '

con ver se
: s u n t, ad n os tr a m wta fem 4 v lso .
,

Le ipsic an d H m burg
a ,
1 7 1 5 , 4 to .

1 The
‘
r
ccult circl s w h scrib si m il r
e are critics utsid o e o e o a e a a

anti quity t th K b l h f x m pl th uth r f th rticl

o e a a a , as , or e a e, e a o o e a e

C b l in th G "d X I X Si e l (Pi rr
' '

U i
’ '
7
a a e D t e ran a zc zon n a zr e n ver s e u e
c e e e

L r uss ) t iii P ris r lity th K b l h rigin t d “

a o e ,
867 I . . a , 1 . n ea e a a a o a e

am ng th J w s fi
o c nturi s b f r
e e F r m d f th m ixtur
ve e e e o e ou r e ra . o e o e e

of r i nt l i d s
o e d M s is m
a t th p c h f th c ptivity it w
ea an o a a e e o o e a , as

l b r t d il ntly d in th m in m ng th s ct f th K r it s but
e a o a e S e , an e a a o e e o e a a e ,

did t tt in its d finit d v l pm nt till th p ri d f P hil d th

no a a e e e e o e e e o o o an e

sch ls f A l x ndri
oo o Th inspir ti n h r is Fr nck
e a a .
”
e a o e e a .
 fl oat- C hri s ti an fittem tu re of the g ms e 1 5

ti e s in th e ir ad m inistr ation of r e ligious an d civil

”
aff airs I t is cl ai m e d th at this sourc e go e s b ack to
.

the p eriod of E sdr as an d th e r e c an at l e ast b e no , , ,

doubt th at the m at eri als e m bodi e d in the lit e r ature

are far O ld e r th an th e ir earl i e st col l e ct e d for m s .

Th es e m at e ri als w er e c e rt ain a te rm
signifying r e p etitions — n am e ly not e s of ac ad e m ic al ,

t eachings w hich r e c e iv e d subs e qu e ntly m any addi

,

tio n s j About the ye ar 2 20 A D a consid er ab l e prO

.
' '

, ,

portion of th e s e w as e n gar n ere d by R abb i J ud ah the

Princ e 1 by w ho m th ey w er e m e thodis e d c ar efully
, ,

short co m m e nts of his own b eing also occ asion ally

add e d I n this ay the coll e ction r e c e iv e d the
§ . w

im pr e ssion O f his pe culi ar vi ews fro m w hich oth e r ,

a uthoriti e s diff e r e d H e e nd e avour e d to d e stroy al l .

riv al Mzs lzn ay ot/z but so m e O f th e m w ere pre s e rv ed i n

'

s ecr e t an d c am e to light aft er his d eath I n this w ay .

w e h av e

T M es / ma or r e p e tition b e ing the m e t h o

'

()a h e , ,

dis e d s e l e ction Of R abb i J ud ah .

()b T h e Tos ep /ztot/z or a ddi tions a lso c a ll e d , ,

outsid e rs or s econd ary m att e r t e rms , ,

The B byl ni n
nglish Tr nsl ti n B y Mich l
a o a Ta m l ud . E a a o . ae

L R dki
. o V l i N w Y rk
n so n8 96 8 . pp xv xvi
o . . e o , 1 ,
vo .
, . .
, .

T I th H l / t 01 m it is s id t h t J w is h t c h rs h d littl
'

n e a zc zo a a a e ea e a e

sch dul s scr lls f p rc hm nt in w hich th y t d w n l l th tr di

e e or o o a e , e se o a e a

ti ns s nt nc s st tut s d cisi ns d f rt h w hic h t h y l rn d

o , e e e ,
a e , e o an so o e ea e

fr m t h ir m st rs d t h t t h s scr lls w r c ll d th v lu m s f
o e a e an a e e o e e a e e o e o

things s cr t e e .

I H w th t hird p tri rch f th W st rn J w s d l g nd

e as e a a o e e e e , an a e e

s ys th t h vi ng c nv rt d h E m p r r M rcus A ur lius h c m pil d

a a , a o e e t e e o a e , e o e

th eMishn t th c m m nd f t h t Princ S E H l l m
a a e o a o a e . ee . .
’
a er

H ist y f th J w ish N ti n L nd n 88 3 pp 4 5
or o e e a o ,
”
o o , 1 , . 20 , 20 .

F ld cc unt f th is l b ur
o r an D vid G n
o G m
a o o a o , se e a a z : er en

D m i t P p/ L yd n
’
’
a i Ci l gi S
a s , r ve 64 4
tr on o o a acr a e ro ra n d . e e , 1 .

II A d xtr v g nc s in th
n ns f things xtr n us
e a a a e , e se e o e a eo .
 1 6 ‘
Ihe fioctrin e
G aah £ i i £t ttl l tt 8 of the fi ahal ah

a ppli e d by follo w ers of R abb i J ud ah to the rival

the

Mzknn ay otn by w hich the origin al coll e ction i s s aid i n

,

the cours e of ti m e to h a v e b ee n a l m ost e xtinguish e d .

Th eir riv al cl ai m s w er e ulti m at e ly h ar monis e d by l at er

r abb is an d thus ar os e ,

()c T h e G em a r a conclusions or
The union of the G em a ra an d the Mzs nn a for m s
'

the or instruction fro m a word Sign ifying ,

“
to t e ach of w hich th er e are tw o v ersions the
, ,

Mis kna b e ing the s am e in each The Gemor a coll ect e d .

by J e rus al e m r abbis r epr e s e nting the schoo l of ,

Tib e ri as an d R Johan o n B en E li ez er w ith the Mzs /zn a

'

,
.
,

for m s the J erus al em T al m ud an d b e lon gs to the en d ,

of the fourth c e ntury The Gemor a coll e ct e d by

‘

B aby l oni an r abbis an d e sp eci ally by Rab hin a R , ,

.

As h i an d R J o s é w ith the Man n a fo r m s the T a l m ud

.
, ,

of B abylon four ti m es l arg er th an th at of Jeru s ale m i

,

I t w as b egun in the fifth an d co m pl e t e d in the sixth

c e ntury but e v e n subs e qu e ntly to this p eriod m uc h
,
.

a ddition a l m at e ri a l w as g ath e r e d into it .

I t is exc ee dingly i m port ant th at w e should und er

st an d the position w hich is occupi e d by the gr eat
col l e ctions O f the T al m ud in r e sp ect of the lite r atur e
which is t er m e d t echn ic ally the K ab alah I n the first .

p l a ce this n a m e,
t e chnic a l or conv e ntion a l as I h av e , ,

s a id has suggest e d m any e rrors of co m p arison B y

,
.

i
is r pr s nt d
S m eo n
ss rting t h t h study
b en Jo chai e e e e as a e a t e

o f th G e w m r m rit ri us t h n t h t
en ear a f th fl i e / m
as o e e o o a a o e s a or

th s cr d Scriptur s B ut h r
e a e l t r pr dil cti n h p rh ps e . e e a a e e e o as e a

Sh lt r d its lf und r
e e e rli r n m e e an ea e a e .

T Strictly sp king th t r m T l m ud ppli s nly t th G m

ea , e e a a e o o e e ar a ,

but it h bt in d th w id r pplic ti n b c us th G m
as o a e l w ys e e a a o e a e e e a ra a a

a cc m p ni s th M fi th t xt b ing ss nti l t th n t
o a e e
’

zs n a, e e e e e a o e o e .

I Th pr p rti n f th B b yl ni n G m t th rigin l Mi / m
e o o o o e a o a o ar a o e o a r a

is b ut l v n t
a o e e e o o n e.
 H os t -
C hri s ti an fittem ture of the gm e 1 7

the hypo th e sis of both lit e r atur e s the T al mud is

K ab al ah e v e n as the Zoh ar is K ab alah b ec aus e both ,

are a r e c e ption by tr ad itio n

‘
B ut to s ay th at the .
l

T al m ud is K ab al istic in the s e ns e of the Zoh ar is

e xtr e m e ly misl e a di ng The cycl e s are distinct an d .

al m ost div e rg e nt Th er e is no qu e stion as to th e age .

an d the gr ea t a uthority of the on e i w hil e som e c en ,

tu ries of inquiry h av e not as ye t d e t e rmi n e d the cl ai ms

of the oth er Mor eove r if w e assu m e the e qu al

.
,

an tiquity of both the n atur e of the tr a di tion i s sti ll ,

ge n eric al ly diffe r e nt The T al m ud is not at l east .

, ,

pri m arily a philosophic al syst e m ; I it is la w an d co m i

m e nt ary ; it is th e construction p l ac e d by aut hority

on the j ur isprud e nc e e ccl e si astic al an d pol itic al o f old , ,

I sr ael § I t is sociology not m e t aphysics e ve n though

.
, ,

it has ad m itte d m et aphysics an d has accr etions which

can b e t er m e d mystic al ” To p l ac e it by the ar bitr ary

ld r J w is h lit r tur th n m (K b l h) is ppli d t

“
In o e e e a e, e a e a a a a e o

h w h l b dy f r c iv d r l igi us d ctrin w it h th
t e o e o o xc pti n f
e e e e o o e e e e o o

th e P nt t uch t hus including th pr ph ts d H gi gr ph

e a e , e o e an a o a a, as

w ll r l tr diti ns ulti m t ly m b di d in th Mishn ”

e th as e o a a o a e e o e e a

—A m i E y l p di iii pp 5 5
.

er ca n nc c o e a, . . 21, 22 .

1 I d
“
t m n th t t h r h n v r b n qu sti n f th
o no ea a e e as e e ee a e o , or e

Fr nc h ccl si stic M rin pr c ding th principl t h t th J w s

e e e a o , o ee on e e a e e

c nn t b b li v d in nyt hing r l ting t th g f t h ir lit r tur

a o e e e e a e a o e a e o e e a e,

e nd v ur d t r f r th M is hn t th b ginning f th sixt h c ntury

ea o e o e e e a o e e o e e

an d h G m r s t s m tw
t e e hundr d y rs l t r —
a a o E i t ti
o e o e ea a e . x er c a on es

B ib/i P ris 66
ce , a , 1 0 .

1 H nc l l th c nspicu us p hil s phic l d ctrin s f th K b l h

e e a e o o o o a o e o e a a a

h v a e pl c t h r in F x m pl th S phi ti syst m w it h
no a e e e . or e a e, e e ro c e ,

w hic h w sh ll b c nc rn d l t r
e a d th t h ry f m n ti n
e o e e a e on , an e eo o e a a o

w hi c h it inv lv s c nn t b tr c d in th T l m ud C nsult
o e , a o e a e e a . o

Ed h im
ers H ist ry f th J w ish N ti n t hird di ti n p 4 6
e : o o e e a o , e o , . 0 .

It h b n d scrib d as
p
ee j i in w hic h th
e l w e as a cor us ur s e a

t y t b n di ff r nti t d fr m m r lity d r ligi n S ”

h as no e ee e e a e o o a an e o . ee

F r r s L if f Christ illustr t d diti n

ar a
’
e o p 7 58 ,
”
a e e o , . .

n I t is p ssibl t institut o c m p ris n b t w n th T l m ud d

e o e a o a o e ee e a an

h K b l h
t e b t w n Fr m nry d l t W st rn O cculti m
a a a as e ee ee as o an a e e e s .

Th T l m ud is
e a t m ys ticis m but it b c m th sylu m f s m
no , e a e e a o o e
 Ihe
G g enui ne anh fitterature of the fi abal ah
‘
1 8

use of a conv ention al t erm in the s am e c at egory as

th e lit er atur e which discuss e s the m yst eri e s of the

Supr em e C row n th e e volution of n eg ativ e divin e

”
,

subsist e nc e s o c all e d into positiv e b e ing the em an a

,
-
, ,

tion of the Sepni r ozn an d th e origin m et em psychosis ‘

,

an d d e stiny of sou l s is to m ak e a foolish an d de ,

"
c e iv in
g cl a ssific a tion M I sidor e Lo eb offe rs us . .

the e quiv al e nt of an ad m ir abl e distinction b e tw ee n the

tw o lit e r ature s i n his obs erv ations upon the co m p ar a

tiv e position of the F r ench an d Sp anish J ews at the

p eriod of the pro m ulg ation of the Zoh ar T al m udic .

I sr ael w as he t ells us circumscrib e d by the circl e of

, ,

the L aw ; it had no hori z on an d no futur e ; it had no

pl ac e in the life of p hi lo s ophyxf The Zoh ar g av e to

I sr ae l the spl endid i m pulsio n of the id e al ; it gav e
philosophy ; it cr eat e d a w id e hori z on it brought the

m ystic tr diti ns Fr m s nry is t O ccult Sci nc but und r

a o . ee a o no e e, e

th e st nd rd f th Cr ft l l ccult sci nc f th ight nth c ntury

a a o e a a o e e o e e ee e

f und t nly r fug but fi ld f w rk d f d v l pm nt

o no o a e e, a e o o an o e e o e .

Th w y f ntr nc in th
e a o c s w th H gg dic m r lity
e a e e on e a e as e a a o a ,

in th th r it w th high gr d s
e o e as e a e .

L G d E y l pedi
a P ris 4 t
r an C oo l
e l viii
nc c o c, a , o, a a e, vo . .

1 I th i m m ns c ll cti ns w hic h h v c m d w n t us fr m
"
n e e e o e o a e o e o o o

th e fift h ixth c nturi s f th Christi n

or S in th T l m ud in
e e o e a era, e a as

th e ll g ric l int rpr t ti ns f th B ibl th r is

a e o a e tr c f e a o o e e, e e no a e o

phil s phic l sp cul ti ns I f w find r m inisc nc s f th R b l h

o o a e a o . e e e e o e a a a ,

t h y c nc rn
e o t sp k th x t ric p rti n
e , so ng l l gy ; th
o ea , e e o e o o , or a e o o e

e xist nc f th sp cul tiv p rt is sh w n in th s b ks s l ly by th

e e o e e a e a o e e oo o e e

r f r nc t th m yst ri s c nt in d in B / i tn th first ch pt r
e e e e o e e e o a e er es z or e a e

Visi n f E ki l —S Munk
,

f G n sis d in th M
”
o e e ,w / an e er cc a z, or o o ze e . .

L aPi l pl i
'

n l j f
zz os o P ris 848 p 8 Th uth r w
z e c ez es u z s, a , 1 , . . e a o as an

inf rm d d cc mplish d d f nd r f th xist nc f K b listic

o e an a o e e e e o e e e e o a a

tr diti n in T l m udic ti m s I t sh uld b dd d t h t th T l m udic

a o a e . o e a e a e a

r f r nc s t th W rk f th C r ti n d th W rk f th Ch ri t
e e e e o e o o e ea o an e o o e a o

w uld if c ll t d g f
o , t v erify th
o a epini n th t such tr diti n
, o ar o e o o a a a o

w as kn w n r g rds th f ct f its x ist nc but it w r f rr d t

o as e a e a o e e e, as e e e o

o nly nigm tic lly d its n tur d s t r lly tr nspir Wh il th

e a a , an a e oe no ea a e. e e

T l m ud r c rds cc si n lly t h t t h r w r c nv rs ti ns b t w n th
a e o o a o a a e e e e o e a o e e e

d ct rs f I sr l th r n it d s t r p rt th utt r nc s
o o o ae e eo , oe no e o e e a e .
 B as t -
C hri s ti an £ i terature of the g ms e 1 9

e xil e d Jew into corr espond e nc e w ith the thought of

the world ; it communicat e d the E t e rn al .

The first r e sult of the confusion in qu estion is to

pl ac e a wrong construction upon T al m udic l it er atur e ,

to affir m th at as b e l i e ve d of the K ab alah prop er i t

, ,

poss ess e s a doub l e m eaning an d th at w e are to l ook ,

b elow its lit er al s ens e *

I t has b ee n w e ll poin t e d out .

th at it wou l d b e as r eason ab l e to admi t a m et aphysic al

construction in the C ommon L aw of E ngl and the ,

d eli b e r ations of a Holy Synod in the co ll ections of

Stat e Trial s an d a th eory of transmut ation i n C on
,

v eya n cin g Ye t this is w h at has b ee n don e actu all y

.

in the c as e of the T al m ud by the on e K ab al istic ex

positor w hos e influ e nc e with occul t stud ents in Fr an c e
an d E ngl a nd is so p ar amount as to h av e b ee n con

s idere d al most b e yond app e al To E liphas L evi .

,

who as a fact misst at e d so m uch w e o w e a gr andios e

, , ,

pr e s ent ation of the T al mudic syst e m w hi ch do e s gr av e

outr ag e to good s ems o f H e l ays down th at the firs t
T almud the on l y truly K ab al istic o n e w as coll ect e d
, ,

durin g the s econd c e ntury of the C hristi an era by

—
R abbi J e hud ah H akados h H an as s i th at is J ud ah ,

divid s T l m udic tr diti n lism int tw p rti ns

E d ers heim e a a o a o o o o

H l kh a a th l gis l tiv
a n ct m nts f th F th rs ; d H gg d
e e a e e a e o e a e an a a a

fr int rpr t ti n
ee H ist ry f th J w ish N ti n p 36 S m
e e a o . o o e e a o , . 1 . o e

o f th H gg dic l g nds m y p ss ss
e a a inn r m ning th t is t h y
e e a o e an e ea , a , e

are ll g ric l st ri s ; th hist ry f th s lting f L vi th n is

a e o a o e e o o e a o e a a so

a bsurd in its lit r l s ns t h t is driv n t f m r g n r sity t

e a e e a o ne e ou o e e e e o o

supp s t h t it m nt s m t hing w hic h d s t pp r its surf c

o e a ea o e oe no a ea on a e .

C mp r
o I sr l m ng th N ti ns
a e
“
by A n t l L r y B uli u
ae a o e a o , a o e e o -
ea e ,

p 4 A H l k h is rul
. 2 . s m H gg d is l g nd s g
a a a e, nor a, so a a a e e , a a,

c ll cti n f m isc ll n us utt r nc s t uc hing

a o e o o v ry p ssibl
e a eo e a e o on e e o e

subj t Th H l k h l n i l w
ec .
”
e a a a a o e s a .

1 L Cl f d G
‘
d My te
a eP ris 86 8 p 3 5 t q
es ran s s r es . a , 1 1, vo , . 1 , e se .

S ee als W it Myst ri s f M gic S c nd diti n L nd n

o a e :
“
e e o a .
”
e o e o , o o ,

\
1 89 7 8 pp, vc , . 1 1 2 - 1 20 .
20 llthe
C
B ed ti me anh fitteratnr e of the fiahal ah
the most ho l y an d the princ e —who compos e d his
book according to all the ru l e s of supr e me initi ation .
”

H e w rot e it w ithin an d without as E ze ki e l an d St , .

J ohn h av e it an d b e indic at e d its tr ansc e nd e nt al s e ns e

,

by the s acr e d l ett e rs an d nu m b ers corr e sponding to

the B e r e shith of the first six This
a ss ert e d Sephiro tic corr e spond e nc e h as no pl ac e in

fact The Mishn a co m pris e s six s e ctions of w hich the

.
,

'

first con c e rns tith es the b easts which it is unl awful to ,

p air the s ee ds which m ust not b e sown tog eth er in the

,

e ar th the th r eads which must not b e int e r w ov e n the

, ,

fru 1ts w hich m ust not b e g ath er e d ti l l the tr ee s h av e

p ass e d th e ir third y ear an d so forth I t is by no , .

m e ans chi efly m uch l e ss exc l usiv e ly agricultur al as

, , ,

L evi who had obviously not r ead it r e pr es e nts Nor

, ,
.

has it an y sp e ci al corr e spond e nc e wit h K ertor e xc e pt / ,

on th e thin ground th at in the notion of the Supr em e

Crown is cont ain e d th at of the fructifying principl e
an d of univ ers al production Any attrib ution could .

b e accr e dit e d aft er this fashion .

The s e cond book conc e rns the fe stiv al s of I sr ae l ,

the m e ats w hich ar e prohibit e d on th e s e the d ays of ,

fasting an d so forth Th er e is no att em pt to j ustify .

the attribution w hich conn e cts i t w ith Cli o/trun k The .

third book conc erns m arri age an d divorc e or in the , ,

I Sho uld n t th t l ng pri r t

o e a , o o o Eliphas L évi , A d rian u s R el an d u s
(A n a l ecta R abbi n i ca , 1 7 02 ) an d G al atinu s (D e A rcan i s Ca l /zol i cre
Ver i tatzs , supp s d s c nd s ns in
’

1 65 6 ) l ud o e a e o e e th e Ta m I t w as n o t, .

h w v r m t physic l
o e e ,
m ystic l but w
e a c nc l m nt pr m pt d
a or a , as a o ea e o e

by th n c ssiti s f p rs cuting ti m This supp siti n is t l ss

e e e e o a e e e . o o no e

idl t h n th th r f th first thing w hich prud nc w uld h v

e a e o e , or e e e o a e

sugg st d w uld b t hid th l f lings f T l m udic J w s t w rds

e e o e o e e rea ee o a e o a

Christi ns d th s
a , t diss m bl d in th
an T l m ud
e e Th r
are no e e e a . e e

are , f c urs
o m ny hist ri s in th T l m ud w hich m ust
o e, a t b o e e a no e

c nstru d lit r lly but

o e in th c s pr vi usly cit d t h y b l ng
e a , , as e a e e o e , e e o

m r ly t th d m in f ll g ry
e e o e o a o a e o .
 fl oat -
C hri s ti an fitterature of the gems 21

“
w ords of L é vi it is more p articul ar l y cons ecrat ed to
,

wome n an d the fund ament al b asis of the fami l y .

”

The four th book d eal s with civi l contr acts g en e r al ,

j urisdiction civil an d cri m in al actions p e n alti es S1 C

, , , .

E l iphas L evi s ays th at it is sup erior to an y cod e of

the M iddl e Ag e s an d accounts for the pr e s e rv ation
of I sr ael through all its p ers e cutions According to .

the n atural ord e r of the S eplzi rozlz i t corr e sponds w ith

‘

C/zes ea or M e rcy but as it look s b e tt e r und e r the

’
,

attribution of J ustic e the Sephiro tic syst e m is re ,

v e rs e d accordingly The fifth book which is al lott e d .

,

to Mercy by this tr an sposition tr eats according to , ,

the Fr e nch tra nsc e nd e nt alist of consoling b e l i e fs an d ,

things holy which cr eat e s a co m pl et e ly fals e im

,

pr e ssion conc erning it As a m att e r of fact it is .

,

d edic at e d to votiv e o ffe rings The sixth book tr eats .

“
of pu rificatio n s which L evi t e rms the m ost hidd en ,

”
s ecr e ts of life an d the m or al ity w hich dir e cts it .

It is proc e dur e s of this kind w hich h av e mad e

occult criticis m d e s e rv e dly a byword am ong s chol ar s i
The x g sis t hus in ugur t d l s s n t hing in th
e e e nds f l t r a a e o e o e ha o a e

o cc lt w rit rs F x m pl
u e ccult p l m bs rv s t h t th k y
. or e a e , an o o u s cu u o e e a e e

w hic h w ill l n p n th r v l ti ns f th Christi n Scriptur s d

a o e o e e e e a o o e a e an

m ni f st t h ir int ri r s ns
a e exists in b k pr scrib d by th
e o e e,
“
e a oo o e e

Ch risti n C hurc h—th J w is h T l m ud Th A str l L ig ht by ”

a S e e a . ee e a ,

N i id
z S c nd di ti n L nd n
a . e o89 pp 5 5 I t is j ust t dd
e o , o o , 1 2, . 0, 1 . o a

th t t his w rk is t r g rd d f c ns q u nc by th circl t w hich

a o no e a e as o o e e e e e o

it m k pp l
a es a ea .

t S m criticis m w hic h is
o t th w rk
e f ccultists d s rv s th no e o o o e e e e

s m c nd m n ti n Mr C W H k th
a e o e a uth r f th S cr t
o . . . . ec e orn , a o o e e e

S ci ti s f l l A g s d C unt i s ( w diti n v ls ”
o e e o a e h
an o r e ne e o , 2 o .
, as

pr u m d t tr t th subj ct f th K b l h in th bs nc f
es e o ea e e o e a a a e a e e o

l m n t ry kn w l dg Thus h t lls us th t th lit r l K b l h is

e e e a o e e. , e e a e e a a a a

c ll d th Mishn ( l
a e e p w hic h w h v s n is th
a vo . 1 . .
, as e a e ee , e

tr diti n l c m m nt ry th l gisl tiv p t f th M s ic Tlm l

a o a o e a on e e a e ar o e o a ra i .

S l o a soW lt n i hi ig hth pr l g m n t th P lygl t B ibl

a o , n s e o e o e a o e
“
o o e,

o bs rv s t h t th t m s K b l h d M ss r h
e e a e ppli d t
er s i nc a a a an a o a are a e o one c e e

by th J w s Rich rd Si m n d w s tt nti n t t his rr r s yi g th t

e e . a o ra a e o o e o , a n a
22
‘
m
Ihz B artra
G aah fittem tnre of the fiabal ah
The T almud has its corr e spond enc es with the
K ab alah but th ey are of m ethod r ath er th an m at eri al
, .

I t is highly d esir abl e to study it in conn ection with

the Zoh ar b ut it is a consu mm at e act of ignor anc e to
,

confound an d to r e g ard th em as writt en upon the

s am e principl e an d w ith the s am e ob j ects .

Anoth e r w rit er al so an occultist b ut gov ern ed by , ,

v ery differ e nt s e nti m e nts of schol arship Mr Is aac , .

Myer m ak es an exc eedingly prop er distinction wh en

,

he affir m s th at the K ab al ah an d the Zoh ar al l o w a

gr eat m argin to sp ecul ativ e thought H e m eans to .

s ay th at th e y are pur e ly sp ecu l ativ e philosophy w hi l e ,

the T almud d eals with e v eryd ay life an d hu m an ity

und er the L aw ; th at the o n e st arts from a spir itu al
point of V i ew cont e m pl ating a spiritu al fin ality as
,

”
r e g ar ds th e L aw an d its e xpl an ation but th at the ,

oth er is em in e ntly pr actic al in both its st ar ting point -

an d en d an d h aving ,in the fac e of ignor anc e w an t , ,

of p erc eption an d n atur al w ayw ardn e ss of the m ass es ,

nothing but the strict obs erv anc e of the L aw in all its
”
d et ails in vi ew .

IV . D I V I SI O N S O F TH E K A BA LA H

B efor e w e can proc ee d with our sub j ect it wi l l b e

n ec ess ar y to r em ov e som e furth er fals e im pres s ion s
w hich unlik e the tr ansc e nd e nt a l asp e ct attribut e d to
,

the M ss r h is th criticis m f th H br w t xt —H t C i ti q d
a o a e o e e e e .
'

zs ozr e
’

r ue a

T t m t p 4 98 Am t d m 68 5
'

V zeu x es a en , . . s er a ,
'

l .

Phil s phy f Ib G b i l p 3 5 C m p r W B Gr n
o o o n e ro ,
”
. . o a e . . ee e,

Th B l ing St r
e 87
az m Th M ss r h is in v ry r sp ct
a ,
”
1 2, I z o.
“
e a o a e e e e

th ec nv rs f th K b l h Th M ss r h is th t w hic h w
o e e o e a a a . e a o a a as

o p nly d liv r d by th R bbi th K b l h is th t w hich w s cr tly

e e e e e a e a a a a as e e

d m yst ri usly r c iv d by th discipl p 9 ”

an e o e e e e e, . 2 .
 B as t- Qi ln i s ti an g i tem tm of fit: g ms e 2
3

the T al mud are not e rrors p eculi ar to occul t wri t ers

, ,

an d h av e cons e qu e nt l y a wi d e r sph er e of op er ation .

Th ey conc e rn the n ature an d applic ations of the

tr adition w hich is suppos e d to h av e b ee n p erp etu at e d
in I sr ae l F or m os t popul ar w rit ers for almost all
.
,

en cycl o pmd ias w hic h h av e not had r e co u rs e to a

speci al ist the K ab alistic art is si m ply the u s e of s acr e d

,

"
n am e s in the e voc ation of s pir itsfi or it is th at at l e ast
abov e al l an d mor e th an al l : l W e find it in st and ar d '

sou rc e s of r e fe renc e lik e the gr eat diction a ry of

C al m et i w hi l e it obt ains sti ll in m any s l ipshod
,

accoun ts w hich p ass fro m book to book without an y ,

att e m pt a t v e rific ation on the p art of thos e who

r eproduc e th e m It illustr at e s the import anc e w hich .

is e v e rywh er e attri b ut e d to m agic for in the l ast ,

a n al ysis al l occult sci e nc e an d al l its or al tr a ditions

are r e solv e d by the popul ar mi nd into a co m m e rc e

w ith the d e ni z e ns of the uns e en wor l d I h av e don e .

full j ustic e e ls ewh er e § to the e nor m ous i nflu e nc e ex er

c is e d by th e b e l i e f in this co mm e rc e so th at the vulg ar ,

in stinct is not e ntir ely at fault I n a high er s e ns e .

th an th at of c er emoni al m agic the e nds of al l occul t

sci e nc e are assur e dly in the uns ee n an d as to the ,

Co m pr a e F rine llan : L e Tr ip/e Voca bu /a zr c I nf er na l (

'

P risa ,

p 3 . W h t is t r d
0 : is c a e m e the K a b al ah the art o f o m m e rcing
w it h l m nt ry spirits
”
e e e a .

1 S m ti m s h w v r it is cl s ly unit d w it h str l gy d t
"
o e e , o e e , o e e a o o , an o

sp k f t his ccult sci nc is c nsid r d quiv l nt t sp king f

ea o o e e o e e e a e o ea o

K b listic m tt rs
a a Suc h pp r ntly w th n ti n f D ém i
a e .
, a a e ,
as e o o o eu n er,

t m ii lib
’
L E p it d
s rU g t d c: t m d dfi m P p/
s a e: c c: cou u es c: z re eu er, o . . .

xi L nd n 77 6
. o o , 1 .

1 D icti n ry
“
f th B ibl F
o c nv ni nc f r f r nc
a o e e . or o e e e o e e e e,

c nsul t C T yl r s tr nsl ti n L nd n 8 3 l i
o . a o
’
C bb l a a o , o o , 1 2 , vo . . s . v. a a a .

Th B k f B l ck M gic
“
e d f P cts
oo p rt i c i p s t q
o a a an o a ,
”
a . . . . e se .

L nd n
o o89 8 4t , I t m ust b
1 d m itt d t h t th t r m K b l h w
, o . e a e a e e a a a as

appli d rly in its hist ry t s m f r m f t h urgic pr ctic

e ea o o o e o o e a e .
24 fil he B ortri n e anh fii tzrature of the fiahal ah
proc e ss e s of evocation I h av e s aid alr e ady th at th ey
are l arg e ly K ab alistic proc e ss e s T h ey are how ev er
*
,
.
,

e ith e r l at e an d corrupt d e riv ativ e s w hich are not the

e sot eric tr adition but app l ic ations an d h e nc e acci , ,

d e nts ther eof ; or if w e m ust ad m it th at th er e w er e ,

m agic a l pr actic e s involving a conv e ntion al proc e dur e

an d a for m a l ritu al pr e v al en t am ong the H e br ews at

a r em ot e pe rio d whic w r lso h nd d do n

l h w d ' '
e e a a e a n , ,

are th e r e for e e ntitl e d to b e cl a ss e d in a s ens e as , ,

K ab al ah th e n th at r e c eption m ust b e distinguish e d

,

v ery c arefully fro m the K ab al ah with which w e ar e

h er e co n cern ed i The tr aditi o n of the Book of “

For m ation an d the B ook of Spl endour is not of

”

m agic b ut of phi l osophy I t has not b e e n incorr e ctly .

d e scrib e d though by an unknow n writ e r in the fol

, ,

lowing t e r m s The K ab alah cl ai m s to b e th at spon

:

tan e o u s philosophy which m an quo ad m an n atur ally , ,

affir m s n ow al w ays ha s affir m e d an d a lw ays w ill

, ,

affir m so long as m an is m an The w orl ds confe ss e d .

by the K ab alah ar e w orlds know n to m an w orld s ,

upon which m an has s et the s eal of his own n atur e ,

w orlds r e l at e d to m an a n d of w hich m an is the

f r t pr f cRe e o e a e .

1 I t is t t h s pr ctic s th t I supp s R ic h rd Si m n llud s

‘

o e e a e a o e a o a e ,

wh n h s ys t h t th nci nt J w ish d ct rs br ught m ny sup r “

e e a a e a e e o o o a e

stiti sci nc s fr m Ch ld
ou s e p 93 This uth r
e b h rdly
o a ea ,
”
. . a o c an e a

r g rd d
e a uth rity K b listic qu sti ns ; ind d h s m s t
e as an a o on a a e o ee , e ee o

c nf ss (p t pp 6 7 ) t h t h h d t t h ugh t it w rth w hil

o e o . cz
'

.
, . 1 1 , 1 1 a e a no o o e

t xp nd ti m v r th nci nt ll g ric l b ks f th J w s such

o e e e o e
“
e a e a e o a oo o e e ,

as th Z h r e d th B h ir
o a an e a .

I Th pp sit is h ld by e o A m ric n w rit r T K

o H sm re e an e a e , . . o e ,

w h s yso Fr m t his s urc ll J w ry w v rrun w ith d m n l gy

a o o e a e as o e e o o o ,

th u m turgy d th r str ng f nci s T/ j w i A i t

a a , an o e a e . a e .
”
ze a s n n c en ,

M di l d A l d Tm L nd n 89 pp Sp king
'

e e va an 3 o cr n z es , o o , 1 0, . 2 22, 22 . ea

g n r lly it is m st in c ns n nc w it h th f cts t r g rd th m gic

e e a , o o o a e e a o e a e a

w hic h E ur p r c iv d t J w ish h nds

o e d b s d pplic ti n f
e e e a e a as a e a e a a o o

K b lis m
a a .
 fi os t- Qi hris ti an Q i tzratnrz of the 3 mg2 2
5

a uth entic for m Th er e is nothing in the K ab alah .

”
w hich is not found also in th e n ature of m an .

As w e h av e found it exp e di e nt to s e t asid e the

K ab alah of the T al mud in ord e r to cl e ar the issu e s so ,

a lso or at l e ast till a l at e r st ag e of our i nquiry w e

, ,

m ust ignor e the K ab alah of m agic W e are d ealing .

with an attem pt e d e xp l an ation of the univ ers e which ,

is so m ething e ntir el y distinct fro m all formu l ae of

e voc ation The th e urgi c an d t alismanic u s e of div in e
.

n am e s an d the doctrin e of effi c acious w ords b e longs

to a distinct c at e gory an d is li abl e to b e e ncount er e d ,

e v e ry w h e r e in J ew ish Th e osophy As w il l b e s een .

l at e r on th er e is no qu e stion as to the antiquity of

,

th es e notions .

B y anoth er error the sub j ect m att er of the s ecr et -

tr adition is confus e d w ith c e rt ain exeg etic al m ethods

by w hich a s criptural authority is fo u n d for it Th e s e .

m e thods obt ain e d v e ry w id e ly an d th er e is no doubt ,

th at m any of th eir m ost curious r e sults contr ibut e d to

s w ell the volu m e of the tr adition b ut the m ethod ,

w hich d eals w ith m at e ri al an d m ay e v e n occ asion al ly ,

supply it m ust b e h e ld d istinct th e r e from

,
Th ey .

w e r e ho w e v e r a m att e r of tradition a n d a s such

, , ,

are K ab a l ah but th ey are not the doctri n a l K a b al ah

, ,

an d in the a tt e m pt to m ethodis e our subj e ct th es e

a lso must be h e ld a s e m bodying things d is tin c ts

j
'

'

W B G r n Th B l ing St r p 5 7 I t f ll w s fr m th
. . ee e
“
e az a , . . o o o e

sp cific t ching f th c hi f st r h us f K b lism th Z h r t h t

e ea o e e o e o e o a a , e o a , a

p rt fr m th hu m n f rm p r m n nc d rg nis ti n i m p ssi b l
a a o e a o , e a e e an o a a o are o e

to finit xist nc s w h nc ls it is h f rm in w hic h G d m

e e e e , e e, a o, t e o o co

m i H ims l f
u n ca tes e .

1 P J H h di id s th K b l h int tw p rts sy m b lic l d

"
. . ers on v e e a a a o o a , o a an

r l Th first t c h s th s r t s ns f Scri ptur d th t hirt n

ea . e ea e e ec e e e o e an e ee

rul by which th b rv nc f th L w i xp und d K b li ti l ly

es e o se a e o e a s e o e a a s ca ,

T[ m m / & Th r l R b l h h sub
'

G m h i N t
’

t e, e
‘
. a a, o a rzcon , le a z, c . e ea a a a e
26 fi lm E artri ne au h fitteraturz of the fiahal ah
I t fol l ows from the ab ov e discri m in ations th at
th er e are bro adly sp eaking four s ep ar at e groups or
, ,

sp eci es of tr adition i n I sr ae l w hich by virtu e of the ,

m eaning of words are e ntitl e d to r ank as K ab alah ,

I The administr ativ e tr adition of the T al m ud

.
,

the authorit ativ e r egul ations as to the l aw s customs , ,

c ere m oni es an d civi l li fe of the J ew ish n ation The .

l it er atur e of this tr adition is of gr e at historic al v al u e ,

b ut it has litt l e pl ac e in ph ilosophy .

2 The m agic al tr adition of the H ebr ews v ery

.
,

i m port ant to the history of occu l t sci enc e v ery ob scur e ,

in its history v ery m uch ex agg er at e d by thos e who,

writ e about it poss e ssing l ittl e l it er ature prior to the

,

fourt eenth c entury of the C hristi an era by which tim e ,

”
it had lost m ost of its antiqu e e l e m e nt s ?
3 C ert ain e
. x e g e tic al an d oth e r tr adition a l

divid s int t h r tic l d pr ctic l ; th

e o is c nc rn d w ith th
eo e a an a a e on e o e e e

em n ti ns
a d w rlds f K b lism th n tur
a o an d n m s f G d th
o o a a , e a e an a e o o , e

c l sti l hi r rchy d its influ nc th l w r w rld th m yst ri s f

e e a e a an e e on e o e o , e e e o

cr ti n d f rth ; th th r d ls w ith th m ystic l pr p rti s f

ea o an so o e o e ea e a o e e o

divin d ng lic n m s d th w nd rs p rf rm d w ith t h s

e an a e a e an e o e e o e e e .

T l m udic Misc ll ny L nd n 88
a e a ,
”
o o , 1 0 .

D Wynn W stc tt in hi w rk
r. N u m b rs th ir O ccult e o , s o on
“
e , e

P w r d Mystic Virtu
o e an bs rv s (p ) th t th w rd K b l h e,
”
o e e . 11 a e o a a a

includ s th H br w D ctrin s f C sm g ny d Th l gy w ll
e e e e o e o o o o an eo o as e

th Sci nc f N u m b rs Th first h t r m s th D g m tic ”

as e e e o d th e . e e e e o a an e

s c nd th L it r l K b l h Th K b listic Sci nc f nu m b rs is
e o e e a a a a . e a a e e o e

includ d in G m t i e e a r a.

l Th ind f ctibl titl

‘ ‘
f m gic t
e pl c in J w ish K b l h is
e e e e o a o a a e e a a a

enf rc d by l l m d rn ccultists w h h v h lp d v ry m uch t

o e a o e o , o a e e e e o

c nf s th issu s in q u sti n S f b ck th d f th s v nt nth

o u e e e e o . o ar a as e en o e e e ee

c ntury th distincti n b tw n th m gic l tr diti n d th phil

e e o e ee e a a a o an e o

s phic l d ctrin l w r c gnis d by R Si m n (H i t i C i ti q

o a or o a as e o e . o s o re r ue

t
ea Vi T t m t A m st rd m 68 5 4 t ) w h s id
eu x es a enTh r is . e a , 1 , o , o a :
“
e e

a n th r s rt f K b l h w hic h is m r d g r us d f r m s p rt f
o e o o a a a o e an e o an o a o

th t w hich is c m m nly c ll d M gi c I t is m r illusi n th

a o o a e a . a e e o , e

pr p ss ssi n f c rt in p rs ns w h b li v th y
e o e o o p rf r m m ir cl s
e a e o o e e e e can e o a e

by m ns f it (p ea o .
”
.
 f as t-
QIhri s ti art £ i teraturz of the g ram
s 27

m e thods by w hich a s e cr e t s e ns e w as extr act e d from

the l e tt er of Ho l y Scriptur e V e ry curious r esu l ts .

w er e some t im e s obt ai n e d by th e s e so l e mn fo ll i e s
w hich app ear so chi l dish an d ridiculous at the pr e s ent

d ay ‘
. Th ey c om pris e
a Gem a tr ia by w hich the l ett e rs of a word w er e
.
,

conv ert e d into n um b ers an d the arithmetic al v al u e ,

w as us e d to expl ain its int e rn al s e ns e .

5 N ota r ieon by w hich each l ett e r of a word w as

.
,

t ak e n as the initi al of anoth er word or conv ers e ly the , , ,

i niti al l ett e rs of an e ntir e s ent e nc e w er e combin e d to

form a w ord w hich word w as h el d to thro w l ight on
,

the s e nt enc e .

5 Tli em a r a /z th at is the tr a nsposition of l e tt e rs

.
, ,

in a giv e n word or s ent e nc e .

I t is obvious that the fi el d of th es e m ethods i s not

con fin e d to o ne l angu ag e or on e l it er atur e ; th eir
app l ic ation to the pl ays of Sh a k e sp ear e m ight produc e

r e sults w hich w oul d e xc ee d e v en the pr et e nsions of

G r eat C ryptogr am I t is a l itt l e humi l i ating to ”
the .

find an i m port ant sub j ect an d a fascin atin g l it er ature

conn ect e d w ith such div e rsions b u t w e sh al l s ee l at er ,

on th at the p eculi ar vi ew s of the H ebr ew s upon the

divin e ch ar act e r of th e ir l angu ag e i nv est e d th e m with
a c e rt ain sp e ciousn e ss w hi l e for the r e st our inqui ry , , ,

is fortun at e ly not conc e rn e d w ith th e m Th es e .

m ethods are som eti m e s t e rm e d the artifici al or prac

b listic m t h d f int pr ting scriptur whi c h r duc s

The K a a e o o er e e,
“
e e

th es ns f th s cr d b ks t v in d ridicul us subtl ti s th
e e o e a e oo o a an o e e , e

m yst ri s c nt in d in l tt rs in nu m b rs
e e o a d in th dis m m b r m nt
e e e , e , an e e e e

f c rt in w rds supp d by Si m n t h v p ss d fr m th
”
o e a w o , as os e o o a e a e o e

sch l f Pl t
oo o t th t f th J w s c hi fly in E ur p Th r is
a oa o a o e e , e o e . e e

no gr und f t his vi w
o H dds (p it p 3 7 4) t h t this sp n
or e . e a o . c .
, . a ee

l ti v K b l h w in hi w d y still highly st m d by th J w s
a e a a a as , s o n a , e ee e e e

o f th L v nte e a .
”
28 fil he finetrine anh £ i teratnre of the fi ahal ah

tic al K ab alah Th e ir antiquity l ik e th at of the

.
*
,

H ebr ew vo w e l points is a d eb at e d qu e stion -

By , .

so m e critics th eir tr ac e s h av e b een disc ern e d e v e n in

Holy Scrip tu re t O n e point how e v e r which shou l d , ,

b e e sp e ci ally not e d is th at r e cours e to th e s e m ethods

is m e t w ith co m p arativ ely s e ldo m i n the Zoh ar .

4 T h e philosophic al tr adition em bodi e d in the

.
,

Sepher Ye tz irah an d the Zoh ar cycl e s To this .

only i n the int er ests of cl earn ess shoul d the con

, ,

v en tio n al t e r m K ab alah b e appli e d an d it is this w hich ,

is r eally signifi ed by e v ery w el l inform e d writ er w ho -

us e s it I t is divid e d by the K ab al ists th em s e lv e s into

.

a The Doctrin e of Cr e ation

.
,

b The Doctrin e of the C h ariot—11a the ch ariot

.
,

of E z e ki el s visio n i ’

Th e s e divisions are conc ern e d r esp ectiv e ly with

the n atur a l an d the tr ansc e nd e nt al w orld an d are ,

so m e ti m e s t erm e d coll e ctiv e ly the th eor e tic al K ab alah .

y ssu m d s m ti m s th m st xtr v g nt f r m s F
Th e a e o e e e o e a a a o . or

x m pl th m iddl l tt r f y s cr d b k w w ritt n in
e a e, e e e e o an a e oo as e an

unusu l p siti n f unusu l si

a o d w
o r g rd d p ss ssing
or o an a z e , an as e a e as o e

a d p spiritu l m ning S
ee Th B ibl H ndb k by J s ph
a ea . ee
“
e e a oo ,
”
o e

A ngus D D p 499 Th m d s by w hich th K b l h “

,
86 . .
, 1 0, . . e o e e a a a

educ s th s cr t m ning v il d und r th w rds f th H br w

e e e e ea e e e e o o e e e

scriptur s m nif ld
e xt nding t v ry p culi rity f th t xt
are a o , e e o e e e a o e e .

E v n in w h t w sh uld r g rd
e critic l m rks
a e rr rs f nci s
o e a as a a or as e o or a e

of s m tr nscrib r
o e wh n l tt r is w ritt n t l rg t sm ll is
a e ,
as e a e e e oo a e or oo a ,

inv rt d in y w y distinguish d
e e or ccult int nt w pr su m d
an a e , an o e as e e .
”

A m i E
er ca n y l p di iii 5 5 nc c o e a, . 21, 22 .

Th Ch ld ic p r p h r s e f J n th n b a O i l h a r c urs a a a e o o a a en uz e as e o e

o cc si n lly t sp ci s f tr nslit r ti n w h n d ling w ith c rt in

a o a o a e e o a e a o e ea e a

o bscur scriptur l n m s
e a a e .

I B th t h s divisi ns o m nti n d in th Mishn

e e by n m o a re e o e e a a e

(C/ g g xi s id t b s cr t d ctrin but th M ‘

za d
z ra , . an are a o e e e o e, e a a ss e

B / itl
er es z d th M M b / t h r r f rr d t
z an e t w ritt n
a a s re er ea a z e e e e e o are n o a e

tr diti n
a d s th t f th w ritt n K b l h n c ss rily r pr s nt it
o , n or oe a o e e a a a e e a e e e .

Th Z h r id ntifi s th M
e o a b / w it h th S p/ i t/
e e T Em n e er ca a z e e z ro z or en a a

ti ns w hich
o , s e e.
 fl oat -
Qi hri s ti au £ i teratnre of the g ms e 2
9

It is this w hich gav e to I sr ael the int ell ectu al hor iz on

w hi ch w as impossib l e to the T almudic it
Je w an d is ,

this also w hich g av e the C hildr en of the E xi l e a p l ac e

in We st ern phi l osophy W h e n w e h ear th at the .

K ab al ah onc e fascin at e d so m e of the gr eat m inds of

C hr ist endo m it is to this only th at the st at em e nt can
,

b e appli e d ) “ I t is this fin ally which it is the purpo s e , ,

of the pr e s e nt inquiry to e lucid at e r I t shou l d b e -

a dd e d th at outsi d e the cycl e of the Zoh ar th e r e is a

l arg e J ew ish th e osophic al an d m ystic al lit e ra ture of ,

w h ich the Sepher Ye tz irah is an inst anc e I t w as .

this w hich led up to the Zoh ar an d w as e mbr ac e d ,

th er eby B ut wh e th er it w as K ab alistic in the s ens e

.

of the l att e r is o n e of the disput e s of schol arship .

r ch di stinguish s t hr us s f th t rm K b l h f w hic h
D a e ee e o e e a a a or

a uth rity o b cit d ( ) I t is fr q u ntly ppli d by th T l m ud t

c an e e 1 e e a e e a o

th eb ks f th O ld T st m nt utsid th P nt t uc h ; ( ) Th
oo o e e a e o e e e a e 2 e

r bbins pply it t th l g l t l m udic tr diti n ; (3 ) I t signifi s

a a o e e a or a a o e

e sp ci lly th m ystic s t ric cr m tic p rti n f th r l

e a e e o e a oa a o o o e o a

tr diti n —D I H m i t ZE gl i t l Sy g g
, ,
”
P
’ ’
a o . e ar [ on e en r e se e a na o ue
. ar e

C h v li r P L B D r c h
e a e v ls P is 844
. . . a , 2 o .
, ar ,
1 .

1 I m t t p ss v r th divisi n f th K b l h pr p s d by
“
us no a o e e o o e a a a o o e

D Pp
r . in a f hi l t st public ti ns t h ugh I r g rd it critic lly
us o ne o s a e a o , o e a , a

sp king f nt stic Th K b l h is in hi pini n ttribut bl t

ea , as a a . e a a a , s o o , a a e o

M s d th w ri tt n w rd f Scriptur is t h r f r n tur lly p rt f

o se , an e e o o e e e o e a a a a o

th tr diti n
e a W h v t hus ( ) Th w ritt n w rd ; (o) Th r l
o . e a e : a e e o e o a

w rdo ( ) A int r m di t p rti n b ing rul s insuri ng th pr s rv ti n

c n e e a e o o ,
e e e e e a o

o f th t xt i e M ss r h Th l st is th b d y f th r l tr diti n
e , . e
. a o a . e a e o o e o a a o

th eMishn d G m r aits lif ; th S ph Y t i h d th

an e a a are e e e er e z ra an e

Zhr o a its spirit U nf rtun t ly D P p h

are t m d
. hi o a e r. a us as no a e s

th sis
e cl r h d s usu lly d h s m s t ssu m s m f th
so ea as e oe a , an e ee o a e o e o e

m st i m p rt nt p ints t issu
o o S a T i t"E lem e t i
o S i a e . ee ra n a re a’e c en ce

O l t 5 ed i ti
ccu e, P ri s 898
0 on , a , 1 .
 B O OK II

TH E D O C TRI N A L C O N TE N T O F

TH E K A B A LA H

A R GU ME N T

The fund m nt l d ctr n s f th K b l h

a e a sh w n t b
o i e o e a a a are o o e

(a ) The Phil s phy f th A bs lut ; (b) Th v luti n f th

o o o e o e e e o o o e

univ rs by w y f m n ti n i ( ) Th distincti n f th m n ti n
,

e e a o e a a o c e o o ee a a o

int F ur W rlds issuing

o o fr m n th r Th subsidi ry
o o ne o a o e . e a

d ctrin s c nn ct d w ith t h s
o e o ( ) Th c ntr st b t w n
e e e e are : I e o a e ee

G d in H i m s lf
o d G d r v l d t H is p pl ; ( ) Th
e an o as e ea e o eo e 2 e

S cr m nt l n tur
a a e f tha c nv nti n l symb ls f th hu m n
a e o e o e o a o o e a

L g s ; (3 ) C rt in w ys
o o d m t h ds by w h ic h kn w l dg
e a ad an e o o e e an

w is d m o tt in bl ; (4 ) A c m pl x syst m f pn u m t l gy
are a a a e o e e o e a o o .

Th s subj cts
e e r g rd d fr m th ccult st ndp int but
e are e a e o e o a o , a

su ffici nt w rr nt is t f und f th vi w th t th y r pr s nt
e a a no o or e e a e e e e an

occult d ctrin f A bs lut R ligi n

o e o o e e o .

I . TH E U N MA N I F E ST GO D

TH E conv e ntion al division of K ab alistic doctrin e s into

tr ansc e nd e nt al an d physic al though v alu abl e for pur ,

pos e s of t abul ation m ust not b e h e l d to signify th at ,

th e r e is a c l ear lin e of d em arc ation in virtu e of w hich

the lit er atur e br anch e s o ff into div e rg e nt p aths m uch ,

l ess th at the K ab alah o ffers a n atur al history of th e

univ ers e I ts physics so far as it can b e s aid to h av e
.
,

an
y , a re tr a n s c e n d e n tal h
p ys ics Ad m itting of no . .

s ep ar ation b e tw ee n God Man an d Natur e the “

, . _
‘

t is t y
Tha o sa , the m ystic c mm unic ti n is p rm n nt but
o a o e a e ,

th
e p nt istic d ctrin
a he o e of id ntity is q uit f r ign t th p siti n f
e e o e o e o o o

K b li s m
a a .
 dl he germi n al Qi ontent of the fiabal ah
‘
3 1

sci enc e w hich e xpl ains th em is l ik ewis e on e an d the ,

b est m ann er of studying it is to follo w its vi ew as to

the e t e rn al ord e r I t b egins in th at Abso l ut e w hich
.

it is the pur pos e of all fund am ent al wisdo m to m ak e

known or communic at e to m an ; it att empts to e xh ibit
the tr ansition fro m the Absolut e to the r e l at e d fro m ,

the noum e n a l to the ph e nom en al an d to e st abl ish a ,

ch ain of corr espond e nc e b etw ee n the infinit e an d the

finite . I t is how ev e r more th an a philosophic al
, ,

a tt e m pt to bridg e ov e r the gu lf which s e p ar at e s th e

ti m el e ss from the t e m poral ; th at is the sid e on w hich

it conn e cts with philosophy as common l y und erstood , .

The int erm e di ari e s of the tr ansition are the l a dd e r of

a sc e nt by w hich m an r e tur ns to the D ivin e ; h e nc e
al so it is mor e th an an exp l an ation of the univ e rs e ;

it is sp eaking corr ectly a sum of r e l igion an d as it is

, , ,

found e d no m att e r how on thos e Scriptur e s w hich

, ,

J e w an d C hristi an h av e r e cogn i s e d e qu ally a s th

'

p eculi ar r e v e l ation of Go d the t ext book of tru e re ,

-

ligio n w e sh al l s ee r eadily wh at d epth an d m yst ery

,

are sought to b e infus e d by th e K ab alah into the

B ib l e We sh al l al so agr ee w ith those disc e rning

.

critics who d escrib e it as strictly sp eaking a syst e m , ,

of th eosophy ; it is the app l ic ation of the w isdom of

I sr ae l to the un s ear ch abl e m yst e ry of Go d an d it ,

b egi ns as w e m ight h av e expe ct e d b y confe ssing th at

, ,

it is uns e arch abl e th at b eyond our b e st conc eptions ,

of all th at is m ost div in e as b eyond so m any v e ri dic ,

‘
illusions th er e is the unknown an d unknow abl e Go d
,
.

cc rding t th Z h it is ii p ibl
A o kn w t h t w hich
o e o ar , n o ss e to o a

t h r is in t hi principl f it n v r st ps t
e e s ign r nc d is e, or e e oo o o ur o a e an

a b v v n wisd m S Th L ss r H ly Syn d w h n tr ting

o e e e o . ee
“
e e e o o ,
”
e ea ,

for x mpl f th C p t q d
e a t
e, p ot q d e a u ua non es ca u ua n on

com p rehen d i tu r Sapi en ti a n ee i n tellet ta . K abbal a D en udatce Tem u :

Scou nd m , '
p .
5 28 .
3 2
C
lithe g oetri ne s u b tt
fi eratnre of the fiahal ah
E v en in the m ystic co m m unic ation possib l e b e tw ee n
the divin e an d m an which is an o l d doctri n e o f J ew ish ,

m ysticis m long a nt e rior to the Zoh ar at l east in its

, ,

pr e s e nt for m the e ss e nc e e sc ap e s our appr e h e nsion

, .

W e can ind e e d know Go d but not as H e is i n H im 5

, , ,
-

s e l f our kno w l e dg e b eing m ad e possibl e thro u g h

,

the m anife st ation of the D e ity an d this t ak e s pl ac e ,

aft e r two m ann e rs— b y the m e di ation of the L aw of

N ature th at is to s ay in the physic al univ ers e ; an d

, ,

by the L aw of Gr ac e w hich is the m anife st ation of ,

God in his r e l atio n w ith the souls of his e l ect I t w ill .

b e s e e n th at both th e s e m e thods are s acr am e nt al an d ,

the s acr am e nt al syst em is the for m of all m ysticis m .

For the K ab alistic Jew the L aw an d the C ov en ant

w er e signs or m yst e ri e s c ap abl e of a plur al ity of int e r

p r e ta tio n s w h il e th e who l e,
out w a rd w orld w as om e n

an d m e t aphr a s i s I t is th er e for e to b e exp ect e d th at

.

i n the writt e n w ord w e m ust look for anoth er m ean

ing th an is conv ey e d by the outw ard s e ns e I t w as .

also a p ar t of J e wish m e nt al bi as to look for an inw ard

signific anc e w hich w as oppos e d to the e xt e rn al an d -’ I ‘ w fl

,

stri ke s unfai l ingly the m od ern obs erv er as stra in e d

‘ 0
. n» W m ,

an d unn atur al .

W
I n the et e rnity w hich pr e c e d e d e ith e r of the
'

m ani fe st ations w hich I h av e m e ntion ed the D e ity w a s ,

w ithdr awn i nto H i m s e l f a n d subsist ed a ft e r a m a nn e r

w hich e ntir e ly tr a nsc e nds the conc e ption of hu m a n

faculti e s ‘
The n am e s w hich are ascrib e d to the
.

tr ct ntitl d th F ithful Sh ph rd w hich f r m s p rt f

The a e e e a e e , o a o

th Z h r s ys
e o th
a uth rity f R Si m n b J h i th t b f r
, a , on e a o o . eo en oc a , a e o e

G d cr t d th
o rc h typ l id w hich und rli s th f r m f th w rld
ea e e a e a ea e e e o o e o ,

H w e l n w ith ut f rm si m ilitud d h nc th r c uld b

as a o e, o o or e, an e e e e o e no

c gniti n f him (k y / M fi m / in th C r m n diti n f th

o o o . a o z e e n a z, e e o a e o o e

Z h r pt ii l
o a , Th r w
. f c urs
. co int ll ig nc t
. e e as , o o e, no e e e o
 Elfhe germ
c
i nal QIoutent of the fiahal ah 33

D e ity ”3 ab ss a l co ndi ti on are not n am e s w hi ch

y
pres e nt eith er the condition or the D ivi n e N atur e ,

th ey are th e conv e ntions of the phi losophic al hypo

th e sis ; th ey ar e t e r m s which s e rv e to indic at e th at

Go d prior to m an ife st ation is n am e l e ss e v e n as H e

, , ,

is b eyond r e ach *
H e is th e Anci e nt O n e an d the .
,

m ost A nci e nt of al l the Anci e nts but this d e scrib e s ,

only the e t e rnity of H is subsist e nc e ; H e is the

Hidd e n of al l the H idd e n O n e s but this conc erns ,

only H is conc eal m e nt ; H e i s A i n S op/z a phr as e ,

w hich R o s e n ro th r e nd e rs fin e ca r en s j the unli m it e d

'

or infinit e b ut it also includ e s by the s ep arat e s ignifi

, ,

c anc e of the w ord the abstr a ct co m p e tition of

nothin gn ess an d this r e gist ers only the inconc e iv ab l e

,

n atur e of His infinite m od e} According to the

“
Book of Conc e al m e nt H is d w e lling is the p l ac e ,
”

w hic h i s not a EIacé or m or e l it e r a l ly l ocu s qu g m y

’
'

, ,

Th e r e i s at fi r s t sig h t a touch of ath e i stic al

i m pi e ty in this att em pt to d e scrib e Go d as the

c m pr h nd H im b t th id w hich und rli s th c nfusi n is th t

o e e , u
'
e ea e e e o o a

th supp s d p ri d f G d s t rn l r st is w b y nd th
’
e o e e mp h
o o o e e a e no e o e co re en

si n f h hu m n m ind W
o o t e un bl t c nc iv st t p ri d
a . e are a e o o e e a a e or e o

in w hich h w rld w t but G d

t e ln o as no ,
o a o e .

Th int rr g tiv pr n un P V/
e is scrib d by th Z h r t t his
e o a e o o zo a e e o a o

st t f th Supr m E rli r m ysticis m sp ks f G d b ing l n

a e o e e e . a e ea o o e a o e

w it h h i N m i th
s D ivin T tr gr m w hic h
a e, cc rding t
. e .
, e e e a a , , a o o

M i m id s pr c d d th w h l cr ti n
a on e , e e e e o e ea o .

1 A ppar atu s i n L i br um Sonar par s p r i m a , K abbal a D en zra ata ,

“ ’

vo l . 1 . p . 81 .

I Z h ic t ching sp cific lly ffir m s t his p int I t is s id

o ar ea e a a o . a ,

for x m pl t h t pri r t th cr ti n f th w rld pri r t th

e a e, a o o e ea o o e o , o o e

pr ducti n f y i m g G d w l n f r m l ss d r s m b ling
o o o an a e, o as a o e, o e an e e

n thing I t his st t it is f rbidd n t r pr s nt H im by y i m g

o . n a e o e o e e e an a e

or und r y f r m w h ts v r v n by H is H ly N m
e an o by y a oe e e e o a e, or an

—
,

l tt r
e e y p int Z
or anh ii 4 b M ntu o o ar, .
, 2 .
, a a .

L ib O l t ti i My t i i c i 5 K bb l D d t
er ccu a on r, s ea s er , . . . a a a en u a a,

vo l ii p 34 8
. . . .

D
 UIhe genuine aah fitt t of the fi ahal ah
c
34 era ur e

N on E m d w e ll ing i n the N on E s t but it is r eally a

-
,

philosophic al subtl e ty w hich s ee ks by succ e ssiv e ly ,

stripping off e v e ry attribut e p ert aining to m anife st

e xist e nc e to att ain so m e id ea of un m anife st u n co n
, ,

d itio n e d abstr act b e ing ,

The key is giv e n in the .

tr e atis e e ntitl ed Pa r aes R i m m on im by R M os e s of ’

, .

Co rdo v a t
w h ich s ays th at the C a us e of C aus e s is
a
,

c all e d A i n S opa b ec au s e H is e xc ell e nc e i s w ithout

bound an d th e r e is nothing w hich can co m pr e h e nd
,

H im .

I t w ill b e s ee n th at the K ab alistic conc eption is

o n e w hich is fam ili ar to l at e r for m s of tr a nsc e nd e nt a l

philosophy und e r the n am e of the Absolut e a t er m ,

w h ich in the l ast a n alysis is not w an ting i n si m il ar

, ,

int e ll e ctu al di fficulti e s or r ath er it sym bolis e s our , , ,

int e ll e ctu al r e cognition of th at w hich e xc ee ds our

int e llig e nc e t I n this Absolut e r e sid e s the e ss e nc e
-

or pot enti ality of all ; 1 it is not accur at e to s ay th at it

is the subsist e nt principl e w hich und erl i e s the o b
j e c tiv e st a t e t e r m e d e xist e nc e b e c a us e e xist e nc e is a ,
“

condition of the finit e an d the cr eat e d though th e r e ,

is a tru e an d r eal s e ns e in w hich God m ay b e s aid to

Pa r aes R i m m on i nz, i
’
gr n t s Tr ct iii c i . e .
, P r dis
a a e of P om e a a e , a . . .

M s s f C rd v b l ng d t th m r m d rn sch l f K b lists
o e o o o a e o e o e o e o e oo o a a ,

an d hi tr tis is x g tic l
s ea d t uth rit tiv in K b lis m
e e e e a an no a o a e a a .

f S h v r D N h P rt r
ee, ow e Th H u m n I nt ll ct
e ,
r . oa o e :
“
e a e e ,

L nd n
o 8 68
o h rgu s t h t in its pr p r d finiti n th A bs lut
, 1 , w o a e a o e e o e o e

b c m s kn w bl O id f th A bs lut b l ngs n v rth l ss

e o e o a e . ur ea o e o e e o , e e e e ,

to th t r gi n f
a c nsci usn ss w hic h H r b rt Sp nc r t r m s
e o o our o o e e e e e e

ind finit d sc ping f r m ul ti n

e e an e a o a o .

1 H n Wr nski h s m t h m tic l tr n sc nd nt lis m is f hig h

‘
”

oe e o ,
w o e a e a a a e e a o

a uth rity ith Fr nch ccul ists ffir m s t h t th r lity f th A b s lut

o w e o t , a a e ea o e o e

is h first principl f r s n d in th bs nc t h r f v ry
t e e o ea o , an e a e e e eo e e

a ss rti n m d by r s n w uld b v l l ss O this principl

e o a e ea o o e a ue e . n e , as o n

an indisp ns bl c nditi n h st blish s bs lut p hil s phy in hi

e a e o o , e e a e a o e o o s

w rk ntitl d A p d i tiq
o e e o c ue .
 filhe g mi n a
erl QIonteu t of the fiahal ah 35

e ncomp ass ov e rsta nd an d subte nd the visibl e w orld “

,
.

A i n Sop/z is the subsist e nt st at e of D e ity its el f 1 ,

'

w h e nc e it follows th at th e r e is fro m the K ab alisti c

st andpo int a m anife st e d st at e of the Divin e N atur e ,

an d this is c e rt ainly not th e visibl e w orld Wh er e .

this m anifest ation occurs w ill b e in dic at e d in the n ext

s e ction .

I t w ill b e obvious th at all ordin ary notions of a

pe rson al Go d are d e stroye d or transc end e d by this
N on E n: or N on E g o of the K ab alists it i s a bsol ut e ly
- -

simpl e unity without an y m ultipl ic ation abov e al l

, ,

nu m b e r abov e W isdo m w hich as w e sh all s ee is

, , , , ,

how e v er o n e of its first em an ations I t is al so with

,
.

out s ex an d i t is th e r e for e strictly sp eaking

, , ,
.

in accur at e to m ak e u s e of the m asculin e pronouns in

r e fe renc e th e r e to According to Mos es of Cordov a .
,

the ang e ls ar e n e ith e r si m pl e nor w ithout m ultip l ic a

tion in co m p arison w ith it The book e ntitl e d

F ai thful Sh eph e rd I s ays W o e unto him w ho :

m a k e s G o d to b e lik e unto an y m od e or attribut e

w h at e v e r ev e n if it b e o n e of H is o w n ; b ut w oe still
,

m or e if he m a k e H im lik e unto the sons of m en w hos e ,

e l e m e nts ar e e ar thly an d so are consu m e d an d p e rish " ,

Th er e can b e no conc eption att ai n e d of H im e xc e pt ,

in so far as H e m anife sts H i m s e lf w h e n e x e rcisin g

Acc rding o r G d is i mm n nt in ll t h t h b n
to the Z o ha ,
o a e a a as ee

cr t d m n t d d y t is tr nsc nd nt t ll
ea e or e a a e , an e a e e o a .

t O ccultists s h uld b w r
‘
f giving furt h r curr ncy t th
o e a e o e e o e

a bsurd d scripti n f t his st t

e n g tiv xist nc
o o S f b ck a e as e a e e e e .
”
o ar a

as 86 7 H rb rt Sp nc r st blis h d cl rly in hi
1 e e First Principl s
e e e a e ea s e

t h t th U nc nditi n d m ust b r pr s nt d
a
“
e o p sitiv d t o e e e e e e as o e an no

n g tiv
e a e .
”

I Q u t d in B t/ E t / i mo e th H us f th G ds e z ar , or e o e o e o ,

Di t ti
sser a i c i S K bb l Do . t . l ii ; P ti
. T tiee a a a
’
en u aa a , vo . . ar s er ce

T tt i i
r ac a u: P m ti K oo i i ti
.
, . p 87
e. , neu a ca a a r ca , . 1 .
3 6 GIhe z
‘
aoetri ne an t: fitteratnre of the Z
fiabal ah

dominion by an d through so m e attribut e Abstr act e d .

fro m this th er e can b e no attribut e conc e ption or , ,

id e al of H im H e i s co m p ar abl e only to the s ea

.
,

filling so m e gr eat r e s e rvoir as for ex am pl e its b e d

, , ,

in the e arth w h er ei n it fashions for its e lf a c ert ain

,

conc avity so th at th er eby w e m ay b e gin to co m put e

,

”
the di m e nsions of the s e a its e lf .

I t r e m ains for m e to st at e th at the doctrin e of

A i n S op/t is not found in the earli e st K ab al istic lit er a
tur e an d app e ars to h av e b ee n first d ev e lop e d by the
,

co m m ent ators on the Se pher Ye tz u éiht an d in the

“ ‘

school of I s aac the

II . TH E D O C T RI N E O F TH E TE N
E MANAT I O N S
H aving thus postul at e d th e e xist enc e of the
Absolut e an d the U ncondition e d the n ext conc ern of ,

the K ab alah is the m od e of the m a nife st ation of th at

withdraw n an d inconc e iv abl e n atur e H aving a tt a in e d .

its ul ti m at e an d fund am e nt al conc eption of the D e ity

by the pr o c ess of e l i m in ation to w hic h r e fe r e nc e
has b e en m ad e a lr eady i t w as in evit abl e t ha t the
,

a ttribution of absolut e r e al ity to th a t w hic h ha d b ee n

stripp ed of a l l r ea lis m should h av e produc ed as a

r esul t s o m et hing w hich w as o utsid e int e ll ectu al co m
pre h e nsion I t is p e rh aps op e n to qu estio n w h e th e r
.

this fact j ustifi e d the tr ansc e nd e ncy w ith w hich A i n

S opk w as inv e st e d as it is also doubtful w h eth e r the
,

m e thodic a l an d e l abor at ed a ntith e sis of a nthropo

m orphis m thus cr e at e d w as not a s m uch a conv e ntion
of the hu m an m ind as th at w hich it sought to r e pl ac e .
 C
GIhe s w am Qi tmteu t of the fiabal ah 37

The int e ll e ctu al d ifficulty ho w ev e r the groun d w as , ,

for the exalt ation of the conc e ption at the e xp ens e of

the hu m an m i nd by w hich it had b ee n d e vis e d so
"
l aboriously N o w the Je w w as confront e d by at
.
i
,

l east tw o probl e m s w hich c all e d for the e xercis e of his

fu rth e r ing e nu ity as r eg a rd s the l a ten s D el tas of A i n
S op/z H e had to account for the bond of conn e ction
.

b e tw een th is abyss of the Godh ead an d the visibl e

u niv e rs e h aving m an for its m outhpi e c e but so far
, ,

this is only the co m m on probl e m of al l philosophy

w hich b e gi ns an d e nds in the uncondition e d H e had .

fu rth er a probl e m p eculi ar to his own inh erit anc e an d

e l e ction an d this w as to e st ab lish a noth e r bon d of
,

conn ection b et w ee n the abso l ut e tr ansc e nd e ncy of

A i n S op /z ap a rt fro m all li m it a tion outsid e al l hu m an
, ,

m easur e m e nt isol at e d fro m all r e l ationship an d the

, ,

a nthr opo m orphic Lord of I sr ae l w hos e st atur e an d ,

m e asur e m e nts w er e not b eyond the inge nuity of rab

b irn cal c alcul ations an d m ost of w hos e m em b rs are
,
e

m e n tion e d w ith suffici e nt fuln e ss an d fr e qu e ncy in the

s acr ed w ritings for an y d evout stud e nt to poss ess a
“
cl ea r notion of the body of God a n d to d e scrib e it , ,

did he pl eas e an d w e sh all s ee l at er on th at he did

, ,

w ith c o nsid e r abl e pr e cision in a book d e dic at e d to ,

the q u e stion F or the m o m e nt h o w e v e r w e are co n

.
, ,

c e rn e d on l y w ith the first probl e m n am e ly the diffi , ,

cu l ty of conc e iving w h y the abyss al st at e in which

God un m anife st had b ee n su ffici e nt fro m e t ernity to
Hi m s e lf shou l d at an y p e riod h av e had an oth er m od e
sup e r add e d to it I s ay supe r add e d by conv e ntion
.

Th e Z
r s ys t h t it is c ll d A y i
oha t a a a e n, no on gr und f
the o o

n n ntity b t it m y b in f rr d b c us t h t
o e , u , a e e e , e a e a w hi c h is w h lly o

outsid kn w l dg is f us n thingn ss
e o ur o e e or as o e .
3 8 fiIhe iaoetri ue s ub fitteratnre of the fi abal ah

b as e d on the notion of su ffici ency ; it is not a r eason

ab l e t e rm to m ak e u s e of in such a re l ation to which ,

no t e r m i nol ogy i s suit abl e Th e n on ens dwell ing in .

the n on es t is lik e the ciph e r of the d e ci m al syst em

of its e lf it is nothing an d its ext e nsion produc e s ,

nothing ; so also it is not possibl e to ad d to it but it ,

giv es pow er to all numb ers The solution o ffe r e d by .

K ab alis m do e s not differ m at eri ally fro m th at which

has b ee n al w ays giv e n I t is in a w ord the m ov e .
, ,

m e nt of the D ivin e W ill

“ ”
I n this s ays Myers .
, ,

“
the U n kno w n Absolut e above all nu m b e r m ani , ,

fe s te d its e lf through an e m a n ation in which it w as

i m m an e nt ye t as to w hich it w as
,

W e are d ealing h er e w ith a syst e m of sp e cul ativ e

philosophy an d tr adition al or oth erw is e it must not
, , ,

b e suppos e d to b e fr ee fro m the dis abiliti e s of oth er

philosophi e s or fro m the cruditi e s of its p articul ar
p eriod The K ab alistic hypoth e sis suppos e s an
.

e t e rnity a nt e c e d e nt to this i niti a l op er ation of the

D ivi n e Will an d in the l at e nt subsist enc e of A in S opfi
,

it w oul d app ear an incons e qu e nc e to assu m e th at

th er e w as e ith e r w ill I or consciousn e ss possibl e § .

Both how e v e r by a co m m on an d al m ost in e vit ab l e

, ,

a n achronis m are a ttri b ut e d to A i n S op /z d espit e the

, ,

w arning of the Zoh ar a lr e ady quot e d

“
W o e unto :

him w ho sh all co m p ar e H im with an y m od e or

circl is in f ct K b listic sy m b l f A i S pfi
The e ,
a , a a a o o n o .

Phil s phy f Ib G b i l p 66
o o o n e ro ,
”
. 2

I Th Z h r h w v r s ys t t in b ginning “
e o p i
a y ,
h th
o e e w , a ex ress a e e as

th w ill f th K ing Cr m n diti n i f l 5 6 ”

e o e . e o a e o , .
, o . .

E xc d ing c m pr h nsi n it m ust b

“
ee r g rd d th
o e e o e e a e as e n on

E g r t h r t h n th E g
o a e A l l t h t is in m
a d p nds fr m it
e o. a an e e o ,

but it tr nsc nds c nsci usn ss ; it tr nsc nds w h t w c nc iv by

a e o o e a e a e o e e

the t rm s p rs n l d individu l
e e o My ra Phil s phy f I b
an a .
”
e :
“
o o o n
”
G eb irol .
 Elhe g artri nal Qi ou tent of the fiahalah
‘
39

“
a ttr ibute e v e n with o n e of his o w n
,
The l at e r .

com m e nt ators on the Zoh ar e it he r do not r e cogn is e or

are cont e nt to i gnor e the d ifi i cu lty Thus a treatis e .

“
The Roy al V all ey
”
e ntitl e d by R abbi N aph thali ,

H irtz s ays ,
“
B l e ss e d b e H is Holy N am e " B efor e
:

anything w as H e by H is si m pl e w ill propos e d to

, , ,

H i m s e lf to fashion the w orlds For the K ing is not .

giv e n w ithout the p eop l e as it is w ritt e n in Prov e rbs ,

xiv 2 8 In the m ul titud e of the p e opl e is the King s

. :
’

honour An d it is the n atur e of the Supr e m e Good

.
’

n e ss to disp e ns e good No w if the w orl d w e r e not .

, ,

on w ho m could H e b e stow it The e xe g e tic al

lit er atur e tr e atis e s lik e the G at e s of L ight indic at e
, ,
”

th at the e x e rtion of the D ivin e W ill i n the production

o f the e m a n ations is a p a th so s e cr e t th a t no cr e atur e ,

not e v e n Mos e s hi m s e lf can und e rst and it 1 At the , .

s am e ti m e th at will is ben epiaci ta m or good pl e a sure

, , ,

and ben ep /aci tu m term i n e ea r ens w ithout e n d o r ,

li m it H e nc e the m otiv e by w hich the u niv e rs e is

.

account e d for is the s am e m otiv e w hich co m m unic at e s

the m e rcy of Go d to th e m th at fe ar H im aft e r which ,

it w i ll b e unn e c e ss ary to s ay th at opti mis m is the

fund am ent al ch ar act e ristic of K ab alis m or t ha t , ,

according to to the Zoh a r this i s i n so m e r e sp ects , , ,

the b e st of al l possibl e w orlds .

See ing th e n th at the tr ansition of the D ivin e

B eing fro m the st a te of the n on ens w as acco m pl ish ed ,

l ik e the conv ersion of m an fro m the condition of a

m er e ly m at e ri al cr eat u r e by an op e r ation of the ,

Zo ha r pt
, . 11 . Me/zem n a ) , co l . r
7 3 , C em o a e n diti n o .

1 K abba l a D en u aa ta
"
'
, to m . ii .
, par tis p r i ma tr actatu s s ecu n du s ,

§ 1 , D e Ma nd a I nfin i to p r i m o , p . 1 52 .

I K abbal a D en u ciata , to m . i .
, A ppa r atu s i n L ibra /n So/rar pa r s
pr i m a , pp . 69 1 , 69 2 .
40 EIhe EBoetri u e
‘
aah g
litteratnre of the fiahal ah

m yst ery wi l l w e h av e n ext to asc ert ain som e

of the ,

thing o f the n atur e of this proc e ss an d this l eads us ,

to the word which I h av e alr eady m e ntion e d in

"
a dv e rt e ntly n am e ly e m an atio n f , I n sp ecifying wh at ,

follo w e d fro m the m otion of the D ivin e will w e m ust , ,

I think i n an e l em e nt ary tr eatis e s et asid e too subtl e

, ,

inquiri e s into the s ens e i n w hich t er m s w e r e us e d I t .

m ust b e allo w e d in an y c as e th at the K ab al ah re

p u d i a te s i m pl icitly the a xio m ex n i nii o n i ni l fit for the ,

n on en s dw e lling in the unconditi o n e d st a t e w h e r e in

is n eith er ti m e nor pl ac e r is the fuln ess w hich cont ains ’

.

the all E x p len i ta a i n e is ta om n ia fia n z

. I n this ’ ‘
.

divin e pl e nitud e pre existing e t ern al l y w as the sub -

st ance o f al l the w orlds w hich th e r efor e c am e forth ,

fro m God H enc e the K ab alistic syst e m is o n e of

.

e m an a tio n ft Wh e n it is s aid th at e m an ation is not

ic id f p nth ism is l m st l w ys but t I

I n w h h the ea o a e a o a a ,
no ,

think f n c ssity inv lv d Th r is f c urs

, o e e c rt in s ns in
o e . e e ,
o o e, a e a e e

w h ic h t h t n ti n is a t sc p d v n th hyp th sis f cr ti n
o o no e a e e e on e o e o ea o ,

an d furt h r t h r is high r s ns
e f p nth is m fr m w h ic h
e e a spiritu l e e e o a e o no a

phil s p h rs c uld w ish t sc p B ut r g rds J w ish m ysticis m

o o e o o e a e . as e a e ,

w h il t h r is l w ys s m d ubt in w h t w y it m d
e e e a a f th t r m
o e o a a a e use o e e

em n ti n t h r s m s t m
a a o , d ubt th t its syst m d s t ns w r
e e ee o e no o a e oe no a e

t w h t is c m m nly und rst

o a d by p nth ism th ugh it h ft n
o o e oo a e , o as o e a

p nth istic sp ct G d w ll f th K b list

a e a e . h is f o th as a or e a a , as e or e

C hristi n d y t th
a th s phic J w
, an m r t h n th
e rth d x
e eo o e no o e a e o o o

th l gi n w uld d m it t h t G d w
eo o a o w it h th
a m t ri l w rld a o as on e e a e a o .

W h n t h r f r S l m n Mu k (D i ti i d [ C
e , e e o e, o o ti ) o n c on n a r e e a on v er s a on

s ys th t th K b l h issu d fr m th m lg m ti n f ri nt l
a a e a a a e o e a a a a o o o e a

p nt h is m w ith th r ligi n f th H br w s w
a e e cc pt t his nly
e o o e e e , e can a e o

by supp sing t h t th p nt h is m in q u sti n h d su ff r d p culi r

o a e a e e o a e e a e a

a lt r ti n
e a o

1 Th N Thing is t h w bs lut n g tiv v id but

“
e o- no , o ev er, an a o e e a e or o ,

s m Thing un k n w n t m
o e- My r Phil s phy f I b G b i l
o o an . e o o o n e ro ,
”

p 3 7 8 I t sh uld b add d th t N hm id w
. .
h

o f th f w
e
'

e a ac an es as on e o e e

K b lists w h m int in d cr ti n
a a o if i / a a e ea o ex n z o .

I I B k IV n w s h ll oo th t this st t m nt is subj ct t
. 2, e a s ee a a e e e o a

r s rv ti n r g rding th m st nci nt d cum nt f th K b l h d

e e a o e a e o a e o e o e a a a , an

it sh uld b n t d in t his c nn cti n t h t t l st

o e o e sc h l r f o e o a a ea on e o a o
 fil he gastri ual Qi ontent of the fiabal ah 41

its only foun d ation for it r e sts also on the id entity of ,

“
thought an d exist e nc e or oth e rw is e the doctrin e of ,

D ivin e I m m an e nc e th e r e is m uch in the l it er atur e ,

w hich w ould t e m pt us to e ndors e this vi ew aft e r d u e ,

allow anc e has b e e n m a d e for the confusion an d o b

s c u rit
y of th e o r igin a l s
l B ut it is not n e c e ss a ry to .
‘ '

follo w it at an y l e ngth ; it i s e nough for the pr es e nt

p u rpos e to s ay th at the t e r m e man ation is mor e in
h ar m ony with the doctrin e of the K ab alah th an is th at
of cr eation an d the r ej ection of the axio m alr eady
,

me ntion e d is pe rh aps litt l e m or e th an a p l ay upon

w ords .

W e are not ho w ev er conc e rn e d as ye t w ith the

, ,

e volution of the physic al univ e rs e The fir st co n s e .

q u e n ce w hich follo w e d the op e r a tion of th e D ivin e

w ill w as the m anife st ation or unfolding of the D ivi n e

attribut e s—in a w ord the tr ansition of D e ity fro m the ,

l at ent to the active st at e As in the o n e H e w as .

abov e al l nu m b e r so in the oth e r H e m a b e s a id to

,y
h av e produc e d nu m b ers an d the d ec ad e is the e m an a ,

tion of A i n S oplz W e m ust not b e so crud e as to .

suppos e th at the m e r e arithme tic al nu m e r als ar e h e r e

int end e d ; it w as po w e rs forc e s vit aliti e s virtu e s , , , ,

attribut e s pr incipl e s which w e r e thus produc e d an d

;
r
, ,

in the first inst anc e the S ep/ti rot/z as th ey are t e r m ed , ,

a ut h rity
o has r j ct d th g n r l vi w d d s
e e e e e e a e , an oe no t r g rd
e a the
K ab al ah as a syst m f m n ti n S J l Pfii l
e o e a a o . ee oe , oso pizi e R el zlgieu se
'

d a Z o/zar .

s c My r P hil s phy f I b G bi l p 66
I aa e o o o n e ro , . 2 .

1 Th t is t a
y th t m m n ti n cr ti n f r m ti n
o sa , e er s e a a o , ea o , o a o

and suc h lik sig ifying di tinct id s

e, n us d s m wh t i di imi s
ea , are e o e a n s cr

t ly by th K b li sts
na e e a a .

I A i l in hi w rk
z ar e ,th C nticl f C nticl s t m s t h m
s o on e a e o a e , er e

m sur s
ea d rg ns
e an d in th Z h r it lf t h y pp r
o a ,
”
divin an e o a se e a ea as e

em n t d ss nc s
a a e e e e .
42 e E artri ue
ar aah fitteratnre of the fiahal ah

b e long sol e ly to the w orld of D e ity . The n am e s

w hich are assign e d to th e m are

I K E TH E R the Supr e m e C rown

.
, .

I I CH O K MA H W isdo m
.
, .

I I I B I NAH I nt e l lig e nc e or U nd e rst an ding

.
, .

I V C H E SE D Mercy oth erw is e Ge du l ah M agni

. .
, ,

fice n ce or B e nignity .

V GE B U RA H Se v erity
.
, .

VI TIPH E R E TH B ea uty
.
, .

VI I N E TZA C H Spl e ndour

.
, .

VI I I H O D Victory.
, .

I X JE SO D the F ound ation

.
, .

X MA L K U TH the Kingdo m
.
, .

The
conj unction of Cno/érn a/z an d B i n an pro
d u ced a qu a si e m a n ation c all ed D a a t/z kno w l edg e -
, ,

but it is not o n e of the

To th e s e ten e m an ations or nu m e r ations v ariou s
profound m eanings are att ach e d ; ind e e d the study ,

of the K ab alistic syst e m o f the Sepni r ot/z constitut e s

a sci e nc e by its e lf a n d o n e w hich is full of co m pl e xity ,
.

W e are not conc ern e d h er e w ith its exh austiv e pre

s e n tatio n w hich w ould fill volu m e s or w ith m or e th an
, ,

its e l e m e nt ary sym b olis m W e are conc ern e d in a .

,

t rm d riv d fr m w rd signifyi ng t nu m b r t h ugh

A e e e o a o
“
o e ,
”
o

l t K b lists ff r th r tym l gi s
a e a a f x m pl th G r k
o e o e e o o e , as , or e a e, e ee

a Q ip a Th singul r is S pni
a: Th m n ti ns
e r g rd d a e ra . e e a a o are e a e as

v ss ls r c pt cl s f th D ivin P w r d ttribut s th y
e e , e e a e o e e o e an a e as e

d v l p d d t h r is
e e o e d ubt t h t th s v ss ls w r usu lly
, an e e no o a e e e e e e a

c nsid r d sph ric l S sp ci lly th tr tis B t/ E l ki m c n

o e e e a . ee e e a e ea e e z o o i

c rning K t/ in w hic h th id f circul rity is inv lv d Th

e e zer , e ea o a o e . e

a ut h r f th G t s f L ight r f rs th t rm t th H br w w rd
o o e
“
a e o
” ‘

e e e e o e e e o

signifying s pphir w hich st n cc unt f its brightn ss d

a e, o e, on a o o e an

purity is sy m b l f th S pi t/ O th r r bbinic l uth riti s

, a o o e e
'

nro z. e a a a o e

h v supp rt d t his vi w
a e S J llin k B i t ag
o e G ii it e . ee e e : e r e zn r es c t c t e o’e r

K bb l
a L ipsic
a a 85 . e , 1 1 .
 fil he B od ri nal i tflou teu t of the gabal ah 43

w ord not w ith w h at it m ay h av e b ee n d e sign e d to

,

conc eal for the b e n e fit of a circl e of initi at es whi ch is ,

the cl aim of occ u l t sci e nc e but w ith wh at it w as ,

int e nd e d to expl ain an d this expl an ation m ay o ffer ,

'

so m e w arr ant for concluding th at outsid e it th er e is

only the provinc e of fant asy .

B eyond a c e rt ain point it i s not r eason abl e to

suppos e a doubl e m eaning in an y lit e r atur e ; the
th eory of m an y sid e d all egori e s do e s cr e dit on l y to
-

the ing e nuity of the critic an d of its g e n e r a l v al u e w e ,

‘
h av e had a typic al inst anc e in T al m udic e x ege sis .

The initi al purpos e of the Sephiro tic syst e m w as

undoubt e dly to provid e int e r m e di ar i e s b etw ee n the
D e ity an d the m at e ri al w orld I t is th at of all .

doctrin e s of e m an ation B ut w hil e w e r ej ect con .

j e c ture s for w hich no w a rr a nt is produc e d w e must b e

c ar eful not to fall into the opposit e error To bridg e .

the gulf b etw ee n the finit e an d the infi nit e an d to ,

e ff e ct a corr e spond e nc e by st a g e s b e t w ee n the in co n

c eiv ab le purity of the D ivin e N atur e an d the un cl ean

n ess attribut e d to m att e r by all the old th eosophi e s ,

w as not the sol e purpos e of the Se phiro tic syst e m a ,

point w hich is so m eti m e s mi ss e d by the m er el y

ac a d e m ic a l critic .

I t is affir m e d by hostil e writ ers for e xamp l e by , ,

A ft r
x h ustiv study f m d rn ccult lit r tur I d ubt
e an e a e o o e o e a e, o

m uc h w h t h r th ccultist r lly c nc rns hi m s lf wi t h th disc v ry

e e e o ea o e e e o e

o f c nc l d s ns in th K b l h I t is su ffici nt x rcis f
a o ea e e e e a a a . a e e e e o

hi p ti nc
s a t c dify d h r m nis th ut w rd s ns w hic h is
e e o o an a o e e o a e e,

p rh ps littl irr di t d d tr nsc nd nt lis d by hi m t h ds but

e a a e a a e an a e e a e s e o ,

is ssur dly t r m v d T k f x m pl th c nc pti n f

a e no e o e . a e, or e a e, e o e o o

A i S p/r: h c rt inly d s
o 1 t l
e k f e y n ti n m r wit hdr w n
a oe no oo o r an o o o e a

t h n t h t f divin l t ncy t h r in Th inn r m ning f th K b l h

a a o e a e e e . e e ea o e a a a

is it pr p r d i gl s ns w hic h h b n c nfus d by th bsc rity

s o e an s n e e e, as ee o e e o u

o f its styl d it subj ct e an s e .

 “
44 fil he B oetrtne aah tt
fi ature
er of the fi ahal ah

Dr G in s b urgf th at as the e arli e st K ab al istic l it er a

.
le

tu r e do e s not cont ain the doctrin e of A in Sop/z so also ,

i t w ants th at of the S epni rotn but it i s abov e ch al ,

l e ng e th at the g e r m of the Sephiro tic sch e m e must b e .

sought in the Sepher Yetz irah The te n nu m er ations .

of t hat treatis e a re in fact the a n d it s ee m s

, ,

quit e i m possibl e to m aint ain the contr ary opinion r .

’

III . TH E D O C TRI N E O F TH E F O U R
W O RLD S

The Sephiro tic syst em conc ern e d fir st of all w as ,

as I h av e indic a t e d w ith the m yst ery of D ivin e E vo l u

,

tion Fro m th at uns earch abl e condition which is

.

abov e consciousn e ss by a m yst e rious op er ation the , ,

U ncr e at e d W i l l m ov e d outw ar d an d subs e qu e ntly ,

thr ee m anife st ations or r e l ations of D eity w e r e est ab

l is h ed By the fi rst m anife st ation the A i n S op/ll
.

p ass e d fro m l at ency into activity ; the n on E g o -

b e c am e E g o subsisting still ho w e v e r i n a condi tion

, , ,

w hich is hu m anly inconc e iv abl e in the st at e of pure ,

abstr a ct thought The conc e ntr ation of this thought

.

is d epict e d i n K eener which is al so the D 1v 1n e Will ,

in its pri m ordi al m anifest ation The Supre m e .

Cro w n I is sym bolic ally sp eaking the b as e or sph e r e

, ,

M r sp ci lly in hi rticl
o e e e K bb l h c ntribut d t th
a s a e, s xo . a a a ,
o e o e

t hird diti n f K itt Cycl p di f B iblic l L it r tur

e o o o s
’
o ae a o a e a e .
”

1 Willi m:
P st l th first tr
a nsl t r
o f th S peh ,
Y t i h e a a o o e e er e z ra ,

indubit bly r g rd d th T N u m r ti ns
a e a e id ntic l w ith th
e en
‘

e a o as e a e

S pi i tn f m r
e z ro v lv d K b lism
o o e e o e a a .

I I th tr tis ntitl d th G t s f L igh t it is s id t h t th

n e ea e e e e a e o ,
”
a a e

n m f [( t/ is ppli d t th first S pfii b c us v n th

a e o e zer a e o e e ra, e a e e e as e

cr w n ncircl s th h d d s K t/ ncircl v ry S p/ i
o e e e ea I t is
so oe
'

e zer e e e e e z ra .
 t
‘
e fi astri u al QInntent of the W al s h 45

of D ivin e C onsciousn e ss B y the s econd m an i

the .

fe s tatio n the abstr act thought e nt e r e d into or de

v e lo e d the r e l ationship of tim e so th t it coul d b e
p a ,

n o w r eg a rd e d as th a t w hich w as w h ic h i s a n d is to ,

co m e L astly it e st ablish e d a r e l ation w ith N atur e

.
,

th at is to s ay its d ev e lop m e nt produc e d the unive rs e

, .

B y a slight e xt e nsion of the sy m bol is m K et/zer

is also r e g ar d e d as the Thron e of the Anci e nt of
D ays an d as the D ivin e C onsciousn e ss is the v e il of
‘
,

the subsist e nt st a t e A i n S op/z i s furth e r r e pr es e nt e d ,

a s the c e ntr a l point of K et/zer r e g a rd e d a s a sph e r e , ,

an d the circu m fe r e nc e is infinity w hich is a s it w e r e , , ,

the D ivin e V e st m e nt The l at e r K ab alists e xpl ain .

th at thi s is b e c au s e K et/zer has n o v es s e l or r ec e pt a cl e

w h e r e in it m ay b e co n tain e d t H e nc e also it is
b eyond al l cognition The B ook of Formation .
,
”

how ev e r affir m s th at th e prop e rti e s of all the

,

Sep/zi r otn are infin it e the i nfi nit e of b egi nning the , ,

infinit e of e nding the infinit e of good the in fin it e of , ,

the w o rld f D ir cti n w hic h nc m p ss s ll t hings This

o e o , e o a e a .

st t m nt inv lv s th vi w t h t th S p/ i t/ w r m n t d
a e e o e e e a e e z ro z e e e a a e as a

s ri s f c nc ntric circl s p int w hic h w ill b d lt w ith l t r

e e o o e e , a o e ea a e on .

Th t r m Thr n is ppli d t s v r l f th S p/ i t/
e e oThus e a e o e e a o e e z ro z .

Il l /b t} is th t hr n
a a : f j udg m nt Tipn t/ t h t f m rcy
e o e oS m e , er e z a o e . o e

ti m s h w v r B i / is t r m d th t hr n f m rcy b c us it is
e , o e e , na z e e e o e o e , e a e as

a s t und r th sup rn l dil cti ns Tpl t/ is ls c ll d th

ea e e e a e o . z zer e z a o a e e

t hr n f gl ry w h n it r c iv s th influ nc f th t hirty tw p ths f

o e o o e e e e e e e o e -
o a o

w isd m S o Bk i . Th s m n m is ppli d t A l l k tn
ee . . 10 . e a e a e a e o a u ,

b c us it is th s t f Tip/ t/ Th t r m t hr n t k n si m ply
e a e e ea o zere z . e e o e a e

signifi s M tt d / e d B i l w hic h is th s t
a e f M l k th
z, a n K bb l na t e ea o a u . a a a

D d t A pp
en u t i
a a, L io m S l Tl
ar a u s l i p 48 3 n ru o za r , s v . . zr on n s , v o . . . .

Th s p ints e e cit d nly t sh w th c h m l n c h r ct r f th

o a re e o o o e a e eo a a e o e

sym b lism o .

1 I w t his st t m nt t th M r ls d D gm f th
' “
o e a e e o e o a an o a o e

A nci nt d A cc pt d Sc ttish Rit c m pil d by A lb rt Pik Gr nd ”

e an e e o e, o e e e, a

C m m nd r f th S ut h r J u isdicti n f th U S A
o a e o e Th ut h ri ty
o e n r o o e . . . e a o

t t t d but it is I b li v fr m Th R y l V ll y by R “ ”
i s no s a e , , e e e, o e o a a e , .

N pth l i H irt
a a z .
46 a t: B ertri ue aa h fitteratnre of the fi ahal ah

e vil the infinit e in e l e v ation the infinit e in de pth the

, , ,

infinit e at the E ast the infinit e at the We st the , ,

infinit e at the N orth the infinit e at the South an d the , ,

Lord a lon e is abov e all ; as a faithful King H e

gov e rns all fro m the h e ight of H is thron e in the age s
” ae
of ag e s l As the v ess e l of the D ivin e Consciousn e ss
.
,

w hich its el f i s cont a in e d by n o thin g j K etn er cont a ins

' '

a l l things g t it is the egg in which r e pos e s the g e r m

of the univ ers e to borro w the sym bolis m of anoth e r ,

syst em I n p articul ar it contains the r e m aining

.

S ep/ti rotn w hich are the su m of al l things

, The .

Word of G o d circul at e s i n al l a n d K etn er is in a , ,

sp eci al s e ns e the Spirit of the L iving Go d , .

The s e cond S epni ra is Wisdo m but s ee m ingly ,

of a m idd l e qu ality for the high e st of all the tru l y , ,

c el esti al Wi sdo m c an b e r e fe rre d only to K et/ter , .

Th at o f Cnoé m a/t is not w ithst anding so tra nsc e nd e nt , ,

that no cr eatur e can att ain it I t w as conc eal e d from .

Mos e s an d the Wisdo m for which So l o m on w as

,

m agnifi e d b e longs to an inferior ord e r w hich conn e cts ,

w ith the lo w e st of the S ep/zi r otn The S ep/ti ra .

c i
Sepher Ye tz irah , par 4 . . . .

is pp rs p r d xic l but j ust Ficht d C rl d P l

1 Th a ea
'
a a o a , as e an a u re

h v a eint in d t t
ma a e u n is t w h lly m br c d in s lf
ha the h m a ego no o e a e e

c nsci usn ss
o o e is pr su ly th v ss l f th D ivin C
, so K e /
t zer e m ab
'

e e e o e e on

i i th s ns t h t it r c iv s
s c ou s n es s n influ x t h r fr m R d rs
e e e a e e e an e e o . ea e

w ill r m m b r th U niv rs l S lv nt w h ic h y t c uld b

e e e e c nt in d in e a o e e o e o a e

a phi l div rting incid nt in

a ,
a f th T l s f th G n
e e on e o e
“
a e o e e n .
”

A cc rding R y l V ll y A i S p/ h d f ull c nsci usn ss

”
o th to e od a a e , n o z a o o e an

a ppr ci ti n pri r t th ir ctu l xist nc f ll th gr d s d

e a o , o o e a a e e e, o a e a e an

i m p rs n ti ns c nt in d un m nif st d w ithin I ts lf
e o a o o a e a e e e .

I Th r is h nc I s c d A cc
e e bs rv s in hi tr tis
e e , as aa e o o e e s ea e on

Th E nlig ht n m nt f th E y s
e unity f th t S p/ i t/ in
e e o e e ,
”
a o e en e z ro z

t h m s lv s w hich unity is c nc ntr t d l w ys in A i S pl I t m ust

e e e ,
o e a e a a n a i .
,

p rh ps b d m itt d th t t his id is c nt in d i m plicitly in th

e a , e a e a ea o a e e

Z h i st t m nt t h t A i S p/ is th b ginning d d f l l d gr s
‘

o ar c a e e a n o z e e an en o a e ee

in th cr ti ne ea o .
 fi he gastri nal QImtteu t at the fiahatah 47

“
C/zoé m a n is d escribe d by the Book of For m ation
as the B r e ath of th e Spirit of God .

B i n g /t I nt e llig e nc e or Und e rst a nd ing i s s ym b o l i

, ,

c ally r e pr es e nt e d by the s am e fund am e nt al authority

as the m oistur e of the B r eath of the Spirit I t is the .

high est S ep/zi r a w ith w hich m an c a n e st abl ish corre

s po n de n ce but it cont ain s at the s am e ti m e o ne
,

m yst e ry w hich w as also conc eal e d fro m Mos e s The .

root of all roots an d the found ation of all found ations

is by it co mm unic at e d to m an w ho could oth e rwis e ,

h av e no kno w l e dg e of the ant ec e d e nt st at e s of the

Divin e N atur e “ .

Magn ificen ce or M e rcy Gea a /a/z or C/zes ea the ,

’ ’
,

four th em an ation is the w ar m th or fire cont ain e d,

w ithin the m oistur e br e ath e d forth by the Spirit of

Go d . I t expr e ss e s the e t e rn al lov e an d co m p assion ,

conn ecting with life an d vit al ity I t is the b as e of the .

benep/ac i ta f n ter m i n e ca rens m e ntion ed i n the l ast

s ection an d suppos e s i m plicitly the fr ee w ill of the
D ivin e Ag e nt I t follow s from this as a cons e qu e nc e
.

th at the univ ers e w as m ad e or e m an at e d not b ec aus e ,

anything w as w ant ing to the D ivin e co m pl e t e n e ss but ,

out of the fuln e ss of good w ill w hich is ho w e v er in , , ,

distinct opposition to so m e of the l at er K ab al ists ,

e sp e ci al l y I s aa c d e L o ria l Sy m boli c ally spe aking ‘ '

.
,

Cites ea i s th e r e fore the S epizi ra by w hic h God con

’
~

stitut e d the wor l d .

t ings cc rding t th c m m nt ry f I s c d L ri in
A ll h , a o o e o e a o aa e o a, a

c t in d m t bstrus m nn r c nsist d r sid d

er a an os a ec nt in d a e , o an e e an are o a e

in B i i w hich pr j cts t h m d s nds t h m d n w rds sp ci b y

n a z, o e e an e e ow a , e es

sp ci s int th s v r l w rlds f E m n ti n C r ti n F r m ti n d
e e ,
o e e e a o o a a o , ea o , o a o an

F bri ti n B i / is h nc r pr s nt d
a ca o . nd z gr t r s rv ir c n
e e e e e e as a ea e e o o r o ea

it is th s urc f pr ph tic inspir ti n C/ km l is t h t f r v l ti n

e o e o o e a o , as zo a r a o e e a o .

1 S L ib D
’
/ im
ee m t p hysic l intr ducti n t th K b l h
er r ies r , a e a a o o o e a a a ,

K bb l D
a a a d t , l i pt Al B k vi
en u a a vo f t his w rk
. . . 2 so oo . 1 o o .
48
C
l he ill ustri u e
a s ub fitteratu re of the fi ahal ah

fi fth S epni ra i s C eba ra n signifying J udg

The ,

m e nt J ustic e J udici a l Po w e r k no w n al so a s Pa cna a

’
, , , ,

or F ear I t is the sup ern al tribun al b efor e w h ich

.

nothing can subsist .

Tip/teretlt or B ea uty the sixth S epni ra is in a, , , ,

s e ns e the conj unction of M e rcy a nd J udg m ent an d

,
.

su m m aris e s the D iv in e goodn ess ; it is the h eart of

the pill ar of b e nignity .

B ut the D ivin e B e nignity is m anifest e d by the

vi ctory signifi e d in N etz acn the s ev e nth Sepni r a ,
.

Th e r e are thr ee r ays di ffus e d fro m the sp l e ndour of

Provid e nc e—B e ni gn ity B eauty an d V ictory W h e n , .

th ey s h in e a n d are diffu s e d ov e r the Sep/zi r ot/e the

w ho l e wor l d is fil l e d w ith j oy an d p e rfe ction for the ,

D ivin e goodn e ss its e lf looks forth upon all cr eature s ,

an d a ll th e w orlds are in fuln e ss an d co m pl e t e n e ss ?

“

This Sep/ei ra i s also t e r m ed E t e rnity .

The e ighth Sep/zi ra H od signifi e s Glory Adorn , , ,

m e nt Spl e ndour
,
I n co m bin ation w ith N ete a cli i t is
.

t er m e d the ar m i e s of J e hov ah All the s al ut ations .

an d pr a is e s cont ain e d in the Ps a lt e r of D avid b e long

to this e m an ation I t is the pl ac e of pr ais e the pl ac e .

,

of w ars an d victori e s an d of the tr easury of b en efits t ,

-

f es oa the B a sis or ’
,
Found a tion th e ninth ,

S ephi r a i s the stor ehous e of all forc e s the s eat of l i fe

, ,

an d vit ality a n d the nourish m e nt of all the w o rl ds i

,

L i ar u m Sona r K a bba l a
’
A ppa r a tu s in . D en u aata , s v
. .

Super a ti o, i . e . N etz ac/z, p .

5 89 et s eq .

t l aid . s v.. cc rding

D ecu s , Glor i a , i . e . H od , p . 2 68 et s eq . A o

t th
o Z h r N t / d H d c rr sp nd t xt nsi n m ultiplic ti n
e o a e z ac z an o o e o o e e o , a o

and f rc od t h nc issu l l th f rc s
e , an f th univ rs fe w h ic h
e e a e o e o e e e, or

r s n th s S phi t/
ea o ls t r m d th A rm i s f th E t rn l
e e e ro z are a o e e e e o e e a .

Z / iii 96 M ntu
o za r , .
, 2 a, a a.

I K aooa l a
’
D en u aata , A ppar atu s , s v . . F u n da m en tu m , i . e .
, j esoa ,
’

p .
4 3 9 et seq.
 fll he god ri n al Ql onten t of the fiabal ah 49

Ma l ku t/e is the te nt h S ep/tzr a signi fying

'

“
Dominion Roy alty Kingdo m I n the L ess er Ho l y
, ,
.

Synod it is t er m e d the Moth er of all the L iving

” “
.

It is the fin al m an ife st ation e m an ation or d e v e lop , ,

m e nt of the D ivin e N atur e t a king pl ac e in th e D ivin e

Worl d an d is th er efore th at point at w hich the m or e
, , ,

"
e xt e rn al ord e rs m ak e cont act w ith the sup e rn a l
i
.

To this bri ef g e n er al d e scription which r e sts on ,

the authority an d r e produc e s the w ords of the

K ab al ists I will n ow add the h eads of an occult

,

int e rpr et ation wh ich is of cours e con j ectur al b ut has

, , , ,

a v ery r eason abl e asp e ct .

A i n S op/t the Unkno w abl e an d Absol ut e m a ni

, ,

fe sts through the efflu x of the spiritu al an d m at erial

unive rs e u sing the S ep/zi r otn as its m e di a
,
The .

first e m an ati on symbolis e s Abstr act Thought the ,

Absolut e assu m ing consciousn e ss to m anife st out

w ardly . The s econd e m an ation r e pr es e nts the
associ a tion of abstr act id eas in the int e ll e ct w hich ,

associ ation is W isdo m The third e m an ation is Mind

.

re c e iv ing the i m pr e ssion of the abstr act id eas Th e s e .

thr ee constitut e the Spirit of the W or l d The se cond .

tri ad of Sephi r ot/t M e rcy J udg m e nt an d B ea uty

, , ,

includ es the principl e s of construction an d sy m bolis e s

the abstr act di m e nsions of m att e r l e ngth br e adth , , ,

d e pt h a n d th e ir doubl e pol arity C/zes ect a n d .

’

Geou ra lt a re the c e ntrip et a l an d c e ntri fug al e n ergi e s

b e tw ee n the pol e s of the di m e nsions I n th e ir j unc .

tion w ith Tip/zeretlz th ey re pr e s e nt a ll e thic a l l i fe a n d

pe rfection Th ey corr es pond to the Soul of the
.

H nc it is said t h t th t nt h S p/
e e a e e e
'

u ra is th e Sizeki n alr, t h t isa ,

the pl c
a e of the ma nif t ti n
es a o of De ity .

E
5 0 Ihe
G
‘
fi estri ue aah fihteratnre of the fi ahal ah

World The third tri ad is dyn am ic ; its Sepni rotlt

.

signi fy the D e ity as univ e rs al pot enti ality en ergy an d ,

productiv e principl e Th ey answ e r to the i d ea of .

N atur e the n a tu ra n a tu ra ns ho w ev e r a n d not the

, , ,

n a tu r a n a tu r a ta The t e nth S epnira or Ma lnu tn.

, ,

r epr e s e nts the C oncr e t e an d is the e n ergy an d ex ecu ,

tiv e pow er of the A b str act I ntelle ctfi I 6

The i m por ta nt point to r em emb e r as r eg ards

both t abul ations is th at al tho u gh th e ir wording is ,

O p e n occ a sion ally to anoth er signific anc e th ey are ,

n eith er conc ern e d as yet w ith an y m at eri al evo l ution ,

but sol e ly with th at d e v elop m e nt of the D ivin e P rin

c ipl es w hi ch found its ulti m ation at l ast on the
m at eri al pl an e b e tw ee n which an d the D ivin e th er e
,

w as the int e rv e ntion as w e sh al l se e of two m e di at e , ,

w orl ds j
N ow it must b e confe ss e d th at the distinction
,

s ee m s absolut e b etw een the Sephirotic syst em an d

an y anthropo m orphi c conc eption of D eity ; it is
arbitr ary to the point of fant astic but it s ee m s outsid e ,

al l hum an corr e spond e nc e s Its point of V i ew is th at .

the vi s ibl e wor l d is the l ast cons e qu e nc e in the

d ev elop m ent of the attribut es of Go d or th at Go d i n ,

ord er to cr eat e had to p ass outw ard from his e t ern al

subsist enc e The Sepni rotn are the sy m bolis m o f the
.

attribut e s an d the cours e of th e ir efflu x is the history

,

u
S mma ris d fr
e om I s c My r s
aa e
’
Phil s phy
o o of I b n G eb irol ,

‘ ‘
ls it is s id by th l t r K b lists th t G d c ll d H i m s lf
l So a o a e a e a a a o a e e

Wisd m in Cn em l I nt llig nt in B i l in C/
o o a t, H t k th
e e na i , zesea
’
e oo e

ch r ct r f G r t d B enign nt in G b / f Rig ur us in
a a e o ea an a , e u ra z o o o ,

Tip / tfi f B
zer e utiful in N t l f O v rc m ing in H d f
o ea ,
e zac z o e o ,
o o ou r

G l ri us A ut h r in j
o o f o Supp rt b y J d ll v ss ls
,
’
es oa d o o ur o ,
eso a e e an

w rlds b ing up h ld w hil

o e in M ln tfi H ppli d t H i m s lf th
e , e a u e a e o e e

titl f K i ng
e o .
 l he gastri ual Qtontent of the g abalah
'

a
‘
5 1

of the D ivin e e vo l utio n This cours e or s equ enc e is .

‘

th e sub j ect of much discussion a mong K ab al istic

w rit e rs I t i s g e n e r ally h e ld th at the Sepni r otlt w e r e

'

cont ain ed origin ally o n e w ithin the oth e r that is , ,

K et/ter e nclos e d all thos e b e lo w it Cli oknza n e nclos ed ,

B i n alt w h il e B i n a /e cont ain e d the s e v e n l a st produc e d

, ,

by a succ e ssiv e e fflu x Origin at e d by points th ey ,

exp a nd e d in circul a r sh ap e— ten c ircl e s und e r the

m yst e ry of the ten S epni rot/i a n d b e t w ee n th e m ten

”
j
'

s pace s .

The
ntir e e m an ation unlik e ly as it m ay s ee m
e , ,

w as coll e ct e d tog e th e r un d e r the notion of a h eav e n l y

m an Ad am K a d m o n arch e typ al an d pri m ordi al

,
It , .

w as si m il arly col l e ct e d und e r the notion of a supr e m e

w orld t e r m e d A ts il u t/z th e World of D e ity I of w hic h

, , ,

Ad am K ad m o n § w as the sol e occup ant ” This in a .

sp eci al m ann er is t er m e d the W orld of E m an ations .

F ro m this proc ee d e d a s econd w orld h aving also its ,

Sephiro tic d e c ad e th at of Cr eation c all e d B r ia /z bu t , , ,

not as I infe r to b e und e rstood in the usu al acc ept a

, ,

tion of th at t e r m for B r ia /c also c a m e fort h or w as ,

e m an at e d It w as in fact a cons e qu e nc e of the

.
, ,

sup e rior w orld n a m ely of the e ffe ctu ating en ergi e s of

, ,

the Supr e me W ill r e sid e nt in the Arch e typ al W or l d , .

The Se phiro tic forc e s w e r e c arri e d fo rw ard i n B r ia /z

an d by this prolong e d e m a n ation w as th e wor l d of

high est finit e int el lig e nc e t echnic al ly th at of the arch ,

is in t his s ns t h t th t S phi
It e e a e en e r ot/z are s id t f r m
a o o a

st ict unity m ng th m s lv s d ls w ith A i

r a o e e e an a o n Soplz .

1 l n tr odu cti o i n L ior u rn Salza r , i Val /i s R egi a See K abbal a

"
. e .
, .

D en ud ata ,
’
vol . ii p 5
. . 1 2 et seq .

1 The
“
int lligibl
e e wo rld , of the Z o ha r .

Tha t is th M fr m th E st , e an o e a .

My r Phil s phy f I b G b i
e : o o o n e rol , p .
418 .
 GIhe g mane anb fitt t f th fiahal ah
‘
5 2 er era nre o e

a ng el s produc e d B u t the Sephirotic prolongation

,
.

w as continu e d i nto a third world th at of X ete i ran or , ,

for m ation the abod e of the ang e l ic choirs Though

,
.

furth e r r e m ov e d fro m Supr em e P erfe ction th er e is ,

not a t aint of the m at eri al in this abod e of incorpor eal

b eings I t is oth erw is e w ith the W orld o f Action the
'

.
,

fourth product of the t e n fold e m an ation A s s i an the , ,

r e gion of m att er an d also the dw e l l ing of the d e mons ,

c all ed sh e lls or Corfiggs b ythe K ab al ists I n co m m on .

w ith m any oth e r syst e m s of e m an ation this m at e ri al

w orl d is r egard e d as the gross purg ations of the upp er

r egion s I t shou l d b e obs erv e d how ev er th at the

.
, ,

S ep/zi r otn p e r m eat e the fou r syst e m s but th ey ,

d e t e ri or at e as th ey proc eed furth e r fro m A in Sop/z

an d the corruption of the infe rn al world the forml e ss ,

r egion an d the s e v e n h e lls of K ab al ism are the

extr em e limits of th e e m an ation w hic h b egin s in

K etn er . Thus i n o rd e r to e xpl ain the i m p e rfections

,

found in the: world craft of a p erfe ct author the -

d e t erior ation of his i nfin it e e n ergy is not disd ain e d as

a r e sourc e I t is e asy to criticis e such a syst e m or to
.
,

s et i t do w n a s b en ea th criticis m but ag a in the dis , , ,

ability is co m m on to the dr eam s of al l e m an ation is ts .

I t r em ains to s ay th at w e h av e the distinct authority

of the Zoh ar for r eg arding the d em ons as products
of the w il l of God an d d e sign e d for a sp e cific
purpos e ; but this point m ay b e r e s erv e d for furth er
consid e r ation at a l at e r st ag e *
.

B ro adly sp eaking the Four W or l ds of the ,

K ab alah m ay b e r eg ar d e d as co rr espon ding in the

physic al ord e r

We ha v e a lr dy s n t h t
ea ee a , cc rding t
a o o the
“
B oo k f o

F r m ti n
o a o ,
”
the ten Sep/zi r ot/I are the infinit f vile o e as we ll as of g d oo .
 Glhe gastri ns l Qlionten t of the fiabal ah
‘
53

()a A TZIL U TH P rimu m Mobi l e , to the .

()
b B RIAH to the sph er e of the Zodi ac
,
.

()
c YE TZI RA H to the p l an e t ary ch ain,
.

()
d A SSIA H to the worl d of the fo u r e l e m e nts
‘

.
,

Thus ,
str ono m y is at the b asis of the conc eption
a .

The doctrin e of the F our W orlds w as d ev e l op e d

b e tw ee n the p e riod of the Sepher Ye tz ir ah an d th at
of the promu l g ation of the Zoh ar an d it r ec e iv e d ,

m an y increm ents from the co m m ent ators on the

“
l atter w ork I t is fir st m et with in the B ook of
.

”
E man ation which is a product of the school of I s aac
,

the B lin d This tr eatis e is ascrib e d to R J acob

. .

N az ir I ts distrib uti on of the Four W or l ds differs

.

fro m the ab ov e t ab u l ation in o n e or tw o r e sp e cts as , ,

for ex ampl e by r efe rring the souls of the j ust to

,

B ri a n the a rch ang eli c w orld

,
I t should b e add e d .

th at the Zoh ar also r ecognis e s a distribution of the

Sep/zi r ot/t into Thr ee Worlds I nt e lligibl e (2 ) ,

Mor al (3) N atur al

,
.

IV . TH E D O C TRI N E O F TH E

C O U N T E NAN C E S
The Four W or l ds are also d e pict e d in a sing l e
Sephiro tic sch e m e an d this l eads us to anoth er ord e r
,

of symbo l ism e st ab l ish e d for a distinct pur pos e ,

n am ely the v indic ation of the r el ation ship b e t w e en

,

man an d Go d This vi ndic ation is found e d it will b e

.
,

superfluous to s ay on God s provide nc e r e gard ing the

,
’

J ewish n ation as it is r ecord e d i n the s acre d l it er ature

,

of the First C ove n ant Th e re are m any res p e ct s .

,
54 fil he B eetri ue aah fitterature of the fi ahal ah

how e v e r in which it is not at all pe cu l i ar to that

,

n ation an d th er e are ind ee d tr ac e s of a v ery l ib er al

,

an d a l m ost C atholic doctrin e i n the books which for m

the K ab al ah The C hos e n P eopl e is the ch ann e l b y

.

w hich al l gr ac e an d favour are co m m unic at e d fro m

abov e but the gifts of the D ivin e M e rcy d e riv e

,

through I sr ae l to the w orld at l arg e ; the union of the

divin e pot e ncy w ith Zion incorpor ate s all things
tog eth er so th at th ey are as o n e body an d by this
, ,

union the whol e univ ers e is found to b e i n j oy ”

.

Ag ain it i s s aid t hat a c ert ain l ight falls from

,

the sup e rn al w hich bl e ss e s the w hol e w orld so ,

th at wr ath is no long e r found i n the univ e rs e ;

“
al l the w orlds r ejoic e an d are fulfill ed w ith al l
”
p e r fe ction .

Th e r e l ations of G o d w ith m an are how e v e r , ,

thos e which are d el in eat e d in the d ealings b etw e e n

J e hov ah an d J ew ry an d the conc eption of the Go d of ,

Abr ah am I s aa c an d J acob had to b e h ar m onis e d w ith

,

the e x alt e d or at l ea st r e condit e God hea d of A i n

S ople an d the Sephiro tic syst e m N o w A i n S oplt as .

, ,

such the l a ten s D ei tas b eing ess e nti ally unkno w abl e
, ,

an d outsid e the r e gion of corr e spond e nc e an d r e l ation

sh ip e nt ers by m anife st ation into a qu asi know abl e

,
-

but still uns earch ab l e an d tr ansc e nd e nt st at e in the

sup e rn al tri ad of the S op/zi rotlz Th e re fore this tri ad .
,

is t ak en to r e pr e s e nt the e ntir e Sephiro tic syst em of

the A tz ilu tic w or l d W e h av e s ee n th at this w or l d is
.

r eg ard ed as the abod e of A da m K a d m on w ho is also ,

its sol e d eni z e n I n the alt ern ativ e sym bolism with
.

w h ich w e are n o w d e al ing this notion of the B ody of ,

See “
The L e ss r H ly Syn d
e o o , § xxu .
,
l (abba l a D en u aa ta ,
’

II .
, p .
5 92 et s eq .
 fil he
c
9 0: 11a m QIou ten t of the fi ahal ah 55

Go d is r epl ac e d by that of a V ast C oun t e n an c e ,

‘

re sid e nt in K et/zer an d t e r m ed the Ma cr opr os opu s .

By this h e ad d evoid of all low e r conform ation the

, ,

anti th e sis of anthropomorphic D e ity is sh adow e d

forth an d the qu al iti es ascrib e d to it are also the
,

a ntit h esis of the e m bodi e d J e hov ah As A i n S op/c is .

the C los e d E ye of the U nkno w n D arkn e ss so i n the ,

V a st Count en anc e the eye is op e n au d n ev e r c l o s es sl '

for the subsist enc e of the univ ers e an d all its worlds
d e p e nds upon the light w hich shin es th e r efro m ); I n
this Vast C ount e n anc e th ere is n eith er wra th nor
j udgment w hil e all wr ath an d j udgm ent w hich
,

O p er at e in the w or l d an d i n hu m anity are h e l d in

ch eck by the m e rcy an d long ani m ity of Macro

p r os op u s to such an e xt e nt th a t th e y m ay b e r e g a rd e d

as count erb al anc e d an d a nnul l e d in th e l ast disposi

tion Th er e is no n e e d to exp ati at e h er e on the

.

sym bolis m to w hich r efer e nc e m ust b e m ad e again

,
.

I t is su ffi cie nt to not e th at the fir st Sephiro tic e m an a

tion corr e sponding to the s el f consciousn e ss an d
,
-

abstr act thought of the Supr e m e B e ing is a Go d ,

d escrib e d by the K ab al ists i n t erms which ar e in

te n tio n al ly the r e v e rs e of the s al i e nt ch ar act e ristics

a scrib e d to the Old T e s t a m e nt D e ity Fro m Macr o .

p r os op u s through t
,
he S ep /i i r a Wisdom u nd e r t h e ,

asp ect of a m asculin e pot e ncy an d thr ough the th ir d ,

Sep/ti r a the fe m inin e Ri n a /z Und e rst anding § t he r e i s

, , ,

ll d A i e A pi in th Z h r d its d p nd
Ca e r n n e o a an e e e nci s e .

1 B k f C nc l m nt c i v 4
‘
oo o o ea e ,
”
. . . 1 .

1: Th s m n ti n i f und in I ndi n m yt h l gy
e a e o o s o a o o , and r d rs f ea e o

S ut h y s C urs w ill r m m b r t f ll w d th
’
o e f K h m e h o e a a e e e w a o o e e

sudd n v iling f th y s f S
e e o
’

e e e o eev a .

Th s th Sup rn l F t h r
e e are d th Sup r e e a a e an e e na lM o the r , w ho
m ust b r g rd d h w v r
e e a m d f th m nif st
e , o e e , as o es o e a e a ti no of Macr o
p p
r oso u s .
 56 El he 35 0m m»:
‘
aah fitterature of the fiahalah
em a n at e d L e ss er Count en anc e
the or Micro ,
“

p ro s opus poss
,
essing bodily c o nfigur a tion a nd

e xt e nd ed t h rough the six e m an ations fro m Clzes ea

’

to j es oa incl usiv e
’
I t e m br ac e s th e re for e the tw o
.
, ,

i nfe ri o r tri ad s of the S epnzrotn the w orlds of C r eation

'

an d For m ation B ut as K et/zer in the w orld of

.

A tz i l u t/z is attribut ed sp eci al ly to the V ast

Count e n anc e so i s Tzp/zer et/t in B r ia /z to the L e ss e r
,

Count en anc e As long ani m ity is the ch aract eristic

.

of Ma cr op ros opu s so is s w i ftn ess to w r ath th at of

,
”

the inferi o r b e ing p a r t/ a m f a czern Iza oens ci to

, ,

i ra s cen s xl Th e s e comp ar ativ e qu al iti e s are typifi e d

‘

by l ength an d s hortn ess o f fac e fli icrop ros opu s is .

r e g ard e d by m od ern occultis m as the sh adow or

r e fl ection o f the sup e rior m anife st ation but this V i ew ,

is not e ntir e ly born e out by K ab al istic lit e r atur e .

M aking du e allow anc e for al l in ex actitud e it re pre ,

s e nts in a g e n e r al m ann e r w h at is d e signe d to b e

e nforc e d by the sy m bolis m an d the sol e point which ,

w e a re conc e rn e d in e st abl ishing h e r e is t h at Micr o

ros op u s i s th e m edi ator b e t w ee n God a n d Man I t

p .

is not how ev e r in the C hr isti an s e ns e of m e di ation

, , ,

t hat of int erc e ssion for w r ath v e ng eanc e an d j udg

, ,

m e nt are not in the V ast C ount e n anc e e v e n as th ey ,

a re not i n A i n S op n The m e di ati o n i s c o m m u n ica

.

tiv e or s acr am e nt al I n the n atur al ord e r it is the

.

hu m an conc eption of D e ity to w hich God con ,

d e sc e nds an d m ay b e s aid in a s ens e to v erify an d

e v e n to infor m i Conv e rs e ly as r e g ar d e d fro m abov e , ,

it is the construction of the D ivin e N atur e so th at its ,

Ca ll d Z
e a ir A n pi n in th Z
e oha r .

1
‘

A pp a r a tu s i n L i or u u i Salza r , K a bba l a D en u aa ta ,’
v ol . i p
. .
3 1 2,
s.v . Macr op pu s
r oso .

vi P ris p
'

I E l iphas L e 1 8 94 , 69
’ ’
, L e L i t/ r e a es Sp len aeu r s , a , . .
 fil he gastrims l
‘
M teut of the g ab al ah 57

kno w l e dg e an d its po w er m ay b e d eriv e d to m an kind .

I t is the adj ustm e nt of the infinit e b e in g to finit e

possibiliti e s so th at the li m it e d m ay r ec e iv e a c e rt ain
,

m e asur e of the boundl e ss I t is so m uch of G od as .

man by his constitution an d e st at e is c ap abl e of

co m pr e h ending ; it is D i vin e Provid e nc e l eading
hum anity by an a d m ini str ation suit e d to hu m anity by ,

the w ay of cont e st an d pri z e by the w ay of kindn e ss ,

an d s ev e rity of r ew ard an d punish m e nt

,
G o d in .

Hims el f is above all th e s e things b ut th ey ar e n eces ,

s ary to His frow ard childr e n I n a w ord it is so .

,

m uch of the Pr i ncipia of N ew ton as w ould b e und e r

stoo d in a vill ag e school n am e l y the illustration of , ,

th e falling app l e .

Th at this is the signi fic anc e of the sym bo l is m is

e vinc e d furth e r by the Sep hiro tic allot m e nt of c e rt ai n

D ivin e N am e s w hich occur continu al l y in the B ib l e .

The affir m ation of s e lf e xist e nc e an d s e lf conscious - -

n e ss is m ad e in the N am e w hich signifi e s I am th at ,

I a m A H I H an d this i s r e fe rre d to K etlzer w hil e

,
*
, ,

the w orld of A tz il u t/z g en er al ly e m brac e s the

m yst e rious n am e n e v e r utt e r e d an d th e r efor e re ,

g ar d e d as inco m pr eh ensibl e an d unpronounc eable ,

J O D H
, E V A U H E r Wh ,e n the I sr a e lit e
, co m e s to .
’

this n am e in the B ibl e he o m its it altog eth e r or , ,

substitut e s A D N I Adon ai the L ord The word , ,

.

is p ssibl s ys M i m nid s t h t in th H br w
“
It o e, a a o e ,
“
a e e e

l ngu g f w hich w h v but slight kn l dg w T t g m m t

a a e, o e a e a ow e e no , e ra ra a on ,

in th w y it w pr n unc d c nv y d th m ning f bs lut

e a as o o e , o e e e ea o a o e

e xist nce M Fri dl nd r

e .
”
Th Guid
. f th P rpl x d f
e a e :
“
e e o e e e e o

M i m nid s
a o l i (M / p rt i c 6 ) p
e , vo 8. . or e z, a . . 1 . 22 .

1 I t is unpr n unc bl b c us its r l v w ls unkn w n

‘
o o ea e, e a e ea o e are o .

R n n H ist ry f I sr l n t t c vi M r ccur t ly th
“ ”
S ee e a o o ae , o e o . . o e a a e , e

first t hr l tt s b l ng t th sup rn l S phir t h d th f urt h t

ee e er e o o e e a e o an e o o

th inf ri r
e e n Th ttri b uti ns h w v r v ry
o sev e . e a o , o e e , a .
58
‘
ilIhe B ertri ue aah fitt t at the fiahal ah
‘

er a are

w hich w e r e nd e r J eh ov ah b elongs th er efor e to the , ,

sym bolis m of the Vast C ounten anc e to the Go d who ,

is not as m an is B ut A L an d its d eriv ativ es J ehov ah

.
, ,

or the L ord of Hosts thos e l e ss e r n am e s of which the

,

cont ents can b e gr asp e d by the hu m an m i nd an d can

th e r efor e b e utt er e d are the N am e s of th e L e ss e r
,

Count e n anc e The r el ation b et w ee n Macrop r os opu s

.

an d Mzkr opr os opu s 1 s the philosophic a l hy oth e sis of

p
the corr e spond e nc e b e t w ee n the absolut e as i t i s an d

the absolut e as conc e ive d by m an The disp ar ity .

b e tw ee n th em r e gist ers the in ad equ acy of all hum an

conce ptions of the D ivinity fully r e cognis ed by ev ery ,

K ab alist as abound i ng in th at book w hich he re

ard e d a s m or e D ivin e th an an y
g .

L ik e the Sephiro tic syst e m the doctr in e of the ,

Four W orlds an d the two C ount e n anc e s is curious l y

involv e d an d though in its e l em e nts it is e xc e e ding l y
,

si m pl e in its e l abor ations it is highly t echnic al As

, .

in the singl e Sephiro tic sch em e w ith w h ich w e h av e

b een d ealing h er e the first tri ad of em an ations is h e ld
to r epre s e nt the world of A tz il u tn so the s econd tri ad ,

co m pre h ends B r ia n an d the third the w orld of

Form ation or Yetz ir a n A s s ia lz the fourth w orld is
,
.
, ,

cont ain e d i n Malnu tn Now w ith l ll icrop ros opu s .

,

th er e is associ at e d the symbol of a B rid e w ho i s in ,

fact Ma lé u tlz or the K ingdo m in w hich s e ns e i t

, ,

w ou l m mw th at the visibl e cr e ation is the Spous e

of God or r ath er of th at l ess e r D iv in e Man ifes tatio n

,
.

w h ich a lon e co m m unic at e s w ith m an The l ocu s .

s a n ctor u nz the org a n of n upti a l i nt e rcours e is how

, , ,

”
e ver ,
the pl ac e c all e d Zio n an d J e rus al em an d it is , ,

ur nc O liph nt qu t d th s d si m il r p s g s t pr v
La e e a o e e e an a a sa e o o e

the s nctity d m ysticism w ith w hich th n ti n f s xu l c n juncti n

a an e o o o e a o o ,
 fil he gastrtual QImrteu t of the gahal ah
‘
59

th er efor e in I sr ae l only th at the commu n ic ation is

,

r e c eived The o ffic e of I sr ae l is h e nc e the disp ens a

.

tion of the divin e to the w orld an d m e n *

.

The doctrin e of the C ount e n anc e s is the sub j ect

of sp e ci al d e v e lop m e nt in the B ook of C onc eal
“

m e nt an d its suppl e m e nts b e ing tr acts introduc e d ,

into the Zoh ar ; it w as un know n to the Sepher

Yetz irah or its ear ly comm e nt ators .

V . TH E I N STRU ME N T S O F C R E AT I O N

I t m ust he confe ss e d th at so far K ab alistic lit er a , ,

tur e d es erv e s to b e c al l e d philosophic al The doctri n e .

of A in Sop/e m ay b e cl ass e d w ith P l atonic con

ce ptio n s ; the Se phiro tic syst e m w ill not su ffe r by

co m p arison w ith any oth e r dr e am of e m an ation an d

m ay e v e n ch a ll e ng e al l ; the m otiv e w hich und er l i e s
the m e t aphysics of the tw o C ount e n anc e s is singu l arly

profound an d m ay b e r eg ard e d as the chi ef glory of

the K ab alah W e must now ho w e v e r appro ach its
.
, ,

fant astic portions We h av e s ee n th at the Wor l d of .

B r i a n i s th at of C r eation but w h a t ev e r r e s e rv ati o ns ,

m ay b e infe rr e d fro m K ab alistic w rit e rs on the axiom

er n ini l o n i lzil fié
l w e h a v e s e e n a l so th a t th e i r u s e
‘

an d the its lf w inv st d

a ct e h s id fr m th
, as rli st ti m s e e , as e a , o e ea e e .

B ut hi pini n f th R b l h w d riv d nly fr m Mr M t h rs

s o o o e a a a as e e o o . a e
’

tr nsl ti n f th
a a o ccult ti n s ri s d h h d pr b bly n v r
o e
“
o a o
”
e e , an e a o a e e

h rd
ea f th c ntr v rsi l hist ry
o e o f th Z h r
o eS Sci ntific
a o o e o a . ee
“
e

R ligi n
e L nd n
o , 8 8 8 A pp ndix I
o o ,
1 , e .

This i furt h r d v l pm nt f th T l m udic d ctrin t h t

s a e e e o e o e a o e a

Zi n is t nly th c ntr f th rt h but th st rti ng p int f h

o no o e e e o e ea e a o o t e

univ rs C nsult ls th K i f R J ud H L vi
e e . o a o e u ea r , o . as a e .

l A cc rdi g t My r th sp cul tiv

''
o n om t physic l K b l h is
e , e e a e or e a a a a a

an tt m pt t h r m nis H br w m n th is m w ith th fund m nt l

a e o a o e e e o o e e
“
a e a
60 QIhe
‘
genui ne aah gli te mture of the fiahal ah

of the t er m Cr eation do es not at all corr espond to the

s ens e of Christi an cos m ology b ec aus e th at w hich th ey ,

c all e d N othing ev asive ly w as the pl e nitud e in which

the All l ay l at e nt Furth er the world of B r i an w as .
,

not th at in which anything m at e ri al w as form e d “

,

e m an at e d or oth e rwis e brought into actu al b e ing ; it

,

w as r ath er the E lohistic w or l d th at of P anurgic fo rc e ,

an d i nt ellig enc e w hich b ec a m e for m a tiv e in Yetz i r a lz

, ,

b ut did not produc e m att er exc ept in the fourth

wor l d N ow the m at e ri als us e d an d sh ap e d or
.
, ,

p erh aps mor e prop erly sp eaking the instrume nts the
, , ,

m atric e s of the m at e ri a l w orld are s ai d by the ,

K ab alists to h av e b ee n the l ett e rs of the H ebr ew

alph ab e t According to the Sepher Ye tz irah Go d
.
,

i m p art e d to th em for m an d w eight by co m bining an d

trans forming th e m in divers m ann ers A l ep/z w ith al l ,

the r est a n d all the r e st w ith A l epn ; B el k w ith al l

an d a ll with B eta ; so of the r e st So m e

*
an d .

hundre ds of p er m ut ations w er e obt ain e d in this

m ann e r w hich are the origin not only of al l l angu ag e s
,

b ut of al l cr eatur e s As th e s e p er m ut ations can by .

,

the hypoth e sis b e r e duc e d to a sing l e n am e th at of

, ,

Tetrag ra nzm a ti on the JO D H E V A U H E w hich I , , , , ,

h av e had occ asion to m ention pr eviously it is s ai d th at ,

the e ntir e univ e rs e proc e e ds fro m this n am e 1 The

-°

principl f nci nt phil s phy n m ly th xi m qu t d b v

e o a e o o , a e , e a o o e a o e .

“
Phil s phy f I b G bi l p 3 This w ls th d sign f
o o o n e ro , . 2 0 . as a o e e o

M i m nid s in hi Guid f th P rpl x d

a o e s e o e e e e .
”

S ph Y t i h c ii p
e 4er C f th T l m udic t c hing
e z ra , . . ar . . . e a ea

th t th pr s nt w rld w cr t d by G d w it h th l tt r H d th
a e e e o as ea e o e e e e an e

w rld t c m w ith th l tt r j
’
o o o e e e e oa .

l A d t hus th c m pr h nsi n f t his n m giv s ll kn w l dg

“'
n e o e e o o a e e a o e e

acc rding t th K b lists C m p r E liph L égi w h r duc s th

o o e a a . o a e as , o e e e

d ctrin t
o xi m A ll kn w l dg is in w rd ll p w r in
e o an a o :
“
o e e a o , a o e a

n m ; th int llig nc f this n m is th Sci nc f Abr h m d

a e e e e e o a e e e e o a a an

S l m n Cl f M P ris 895
” '

o o o e s a eu res , 1
~
. a , .
 fll he gastri tml Glon ten t of the fiab al ah 61

r ead er w ill disc e rn at onc e the n atur e of the d e vic e ,

w hich m ay b e m e thodis e d by a simp l e proc es s

The wor l d c ame forth fro m Go d

B ut the n am e of Go dis mnw
Th er efor e the w orld c am e forth from

The fund am e nt al l e tt e rs of the B ook of F or m a

tion are not ho w e v e r thos e which compos e the D ivin e
, ,

N am e ; th ey are A l epn (N) Mem (73 ) an d Ski n (w) , ,

distinguish ed as the Three M oth e rs an d correspond

ing to A i r W at e r an d Fir e The h eav en s are for m ed
, .

of F ir e the E ar th is of Wat er an d the Air of the

, ,

m e di at e Sp irit .

Th e ir corr espond e nc e s are in the year the : ,

torrid frigid a n d t e m p e r at e s easons ; i n m an the

, ,

h ead b el ly an d breast
, .

B e sid e s the Thr ee Moth ers th ere are s ev e n

doubl e l ett e rs —B etti G ni m el D al et/z

(s ) ,
K apn (T Pe R es /t a
-
R) an d

Ta u (n T Th ) Th es e s ev e n signs st and in
z
, . th e
B ook of F or m ation for
Li fe
P e ac e
Knowl edge
W ealth th e ir opposit es
G r ac e
Fruitful n e ss
D o m inion

ill b unn c ss y t p int

It w e e e ar o o ou t t h t t hi is l gic l
a s a o a non

se u q i tur,but it m u t b dd d t h t f th s e a e a or e K b listic J w th tr
a a enm e ue a e

o f G d o ind d f y xist nc w
, as ee o an e e e, as a m nif st ti n f its
a e a os nc
o es e e

an d, su h in p r bl t h r fr m
as c , se a a e e e o .
/
62 c
Ihe
G enui n e aah
g t
fi atnre
ter of the fiahal ah
Th e ir corr espond enc e s in the univ ers e are

E st
a

W e st
H e ight

an d Holy P al ac e fix e d in the c e ntr e an d sust ain

the ,

ing all things Wh e n the s e v en doubl e l ett ers had

.

b e en sh ap e d by the D eity H e co m bin e d an d cr eate d ,

th er ew ith the pl an ets in the h eav e n ; the d ays in the

ye ar the s e v e n d ays of cr e ation ; an d the gat e s

i n m an ey e s e a rs nostrils an d m out h
, ,
.

Th er e are fin ally tw e lv e si m pl e l ett ers h aving

, , ,

th e follow ing corr espond e nc e s in m an an d the

worl d
H E 1
E Sight N E . .

VA U 1 , V H ea ring SE . .

D ZA IN 1 ,
Z Sm e ll E H e ight
.

C H E TH n ,
Ch Sp ee ch E D epth.

T E TH ID :
T D ig e stion NW . .

J OD a, I C oition SW . .

L A ME D 5 ,
L Action w H e igh t .

NUN 3 ,
Motion W D epth .

SA ME K D S »
Wr a th S H e ight
.

A IN
y ,
M irt h 5 D epth
.

T SA D E 3 ,
Ts M ed it ation N H e ight
.

Q U O PH Q Sl ee p N D epth
p
.
,

By m eans
of the" t w e lv e si m pl e s th er e w e r e
cr eat e d the sign s of the z odi ac the t w e lv e m onths ,

an d the t w e lv e dir e ctors of m an the two h ands ,

the fe e t the two kidn eys the liv e r the g all the spl e e n
, , , , ,

the colon the bl add er an d the a rt e ri e s

,
.

I m ust l e av e m y r ead ers to d e cid e h ow this

 {
the gastri ns l QIou ten t of
C
the i nhal ah 63

bi z arr e syst e m is to b e int erpr e t e d I t has b ee n .

r eg ard e d by o ne or tw o critics w ho h av e no occu l t

l eanings as a s e rious att em pt to d evis e a philosophic al
cos m olo gy but for m ys elf I m ust confe ss th at I do
not s ee in w h at m ann e r it is sup erior to the fami l i ar
fabl e of the e l eph ant an d the tortois e Th e r e are .

thos e of cour s e w ho disc ern in it a s ecr e t m ean in g

, , ,

w ho r e m e m b e r for e x am pl e th at the l e tt e rs of the

, ,

H e br ew alph ab e t st and al so for n u m er als an d do not ,

fail to cit e the scriptural st at em e nt th at God m ad e

e v e rything by w e ight n u m b e r a n d m ea su r e , .

I nd e e d the Sepher Ye tz irah m ay b e r e g ard e d as

,

a comm e nt ary on this d e c l ar ation As a rul e how .

,

e v e r I think th a t the K ab al ists lik e oth e r m a k e rs of

, ,

philosophy m eant th at which th ey s ai d an d if th e y

, ,

did not s ay al l th at th ey m eant th e un expr e ss e d

r e siduu mw as along the lin e s of the s e ns e e xpr e ss e d .

Wh en th ey affir m e d th e r efor e th at the w orld w as , ,

m ad e by m eans of the l e tt e rs of the a lph ab et th ey ,

r eally m eant wh at th ey st at ed ; but i f it b e ask e d

w h eth e r th e y und e rstood b y thos e l ett e rs the symbols

of arc an e po w ers it m ust b e answer e d th at th e y did

,
.

The l ett e rs are ho w ev e r mor e th an m er e sy m bo l s ;

, ,

th ey are v e ss el s or m anife st ations of the conc eal e d

powe rs The s ens e i s th e re for e tru e or lzypotltes i i n
.

a lit e r al an d arc an e man n er .

Th e w arrant of the hypoth e sis m ust b e sought in

the T a l m udic syst e m which b e l i e v e d th at the bo dy ,

of the s acr e d t ext w as div in e l ik e the s ens e which w as

Dr . A lfr d s t sp k in t his s ns in hi
e E d ers heim s eem o ea e e s

H ist y f th J w is h N ti n ft r th D structi n f J rus l m

or o e e a o a e e e o o e a e .
”

I h v us d th t hird p st hu m us diti n r vi s d by th R
a e e e , oH A o e o , e e e ev . . .

Wh it M A L nd n 896 S p 4 8
e, . . o o . 1 . ee . 0 .
64 l he iflortrtne
a
C
aah fihteratnre of the fiahal ah
its soul w hich soul had lik e m an hims el f an inn er
, , ,

spirit the high e st of all n am e ly the conc e al e d m ean

, , ,

ing Now the l e tt ers of the alph ab et w er e the

.
,

m at e ri als of the t extu al body to the c ar e an d ,

pr e s e rv ation of w hich the tr adition al sci e nc e of the

M assorah w as d e vot e d “ For the m ystic al Jew w ho .
,

disc ern e d str ang e abyss e s of m yst e ry in the s m all e st

p ecul i ariti e s of the Tnora/t th e re w as a w e ird fascin a ,

tion in the fact th at all the w on d ers an d s anctiti e s of

th e L aw an d the Proph e ts r e sult e d fro m the div e rs e

co m bin ations of tw enty tw o l e tt e rs an d he c am e to -

,

r e g ar d this h andful of conv e ntion al hi eroglyphs as so

m any s acr am e nts or instru m e nts by which the divin e
wisdo m w as co m m unic at e d to m an I n a word for .
,

him th ey c eas e d to b e conv e ntions ; a divin e r ev e l a

tion r e quir e d a divin e l angu ag e to expr e ss it an d the ,

alph ab e t of t hat l angu ag e w as a d e riv ation fr o m the

nou m en al w orld v e ss e ls of singul ar e l ection in s tru , ,

m e nts of D e ity fro m w hich it w a s a n ea sy tr ansition ,

to suppos e th at such ch ann e ls of spiritu al gr ac e an d

life m ust h av e fulfill e d so m e e x alt e d o fli ce in the
sh aping of the univ ers e its e lf .

M ss r h w c nc rn d w it h th b dy f th t xt th
The a o a as o e e e o o e e , e

rul s t r ding d w riting th Tb m b d sp ci l c nsid r ti ns

e as o ea an e o ,
an e a o e a o

on th m ystic s ns
e f th s cr d c h r ct rs It w
e h nc th criticis m
e o e a e a a e . as e e e

o f th H br w t xt
e It w
e ls e lr dy s n th t w hich w
e . as a o, as a ea ee , a as

o p nly d liv r d by th r bbins in c ntr dicti n t t h t w hich w

e e e e e a o a o o a as

supp s d t h v b n c m m unic t d s cr tly Thus it t ught th tru

o e o a e ee o a e e e . a e e

r ding f d ubtful p ss g s th tru pr nunci ti n f unc rt in w rds

ea o o a a e , e e o a o o e a o ,

th c rr ct subdivisi ns f th b ks f rth B t f w rk ’
e o e d o o e oo , an so o . ux o r s o

e ntitl d Tib ri s (B ili 6 4 t ) d ls w ith th M ss r h

e
“
e a
”
as ae, 1 2 0, o ea e a o a .

C m p r M l it Phil s phy f Tr diti n O ccultists pr t nd “

’ ”
o a e o or s o o o a o . e e

t h t it x t ric f rm ul w r d sign d t c nc l v ry tr c f
a s e o e o ae e e e e o o ea e e a e o a

s cr t s ns in th Tn l S
e e e e Missi n d J uifs p 646 by
e or a z . ee
“
o es ,
”
.
,

S int Y v s d A l yd f ll w s F br d O li t in L L g
’ ’
a -
whe ve re , o o o a e ve a an ue

H eb i q R ti t e Th M ss r h c m pil d fr m MSS
ra ue es u elph b tic lly
. e a o a o e o .
, a a e a

an d l xic lly rr ng d h
e b n publish d by C D G insburg 3 v ls
a a a e , as ee e . . . o

L nd n
o 88 85
o . 1 0- .
 El he p anama QIonteut of the g ahal ah
‘
65

This doctrin e of the instru m e nts of cr eation is

the old e st p ar t of K ab a listic lit e r atur e w hich it , ,

fol l ow s i m prov e d v e ry m uch as it d ev e lop e d I t w as

, .

inti m at e ly conn ect e d w ith the id ea of the pre exist e nc e -

of the Tltora /z an d to s ay th at the w orld w as cre at e d

,

by the inscription of l ett e rs in the air w as i n o n e ,

s e ns e only anoth e r m ann e r of s ayi ng th at it w as

,

creat ed by the Tnor alz whil e the l att e r affi r m ation is ,

not inc ap ab l e of b e ing r eg ard e d in a phi l osophic al

m ann e r by the h e lp of the K ab alistic doctrin e of
corr espond e nc es for which the Tn or a /t of M os e s w ould
,

b e only the m und an e typ e of the E t e rn al an d Divin e

L aw .

VI . TH E P AT H S O F W I SD O M

I n the L ati n coll ection of Pistorius the m arro w

of philosophic al K ab alis m is pr e s e nt e d in the for m of
c ert ain t e rs e propositions or d o gm as f according to
o n e of w hich the w ays of e t e rn ity are thirty tw o -

V{ a a ter n i ta ti s s u n t tr zjgi n ta Th e s e a re the r

p aths of the Sepher Ye tz irah n am ely the ten , ,

‘

S ep/ti r otn an d the l e tt e rs of the H e br e w alph a b e t ,

The doctr in e conc e rning th e m is a d ep e nd e ncy of this

fund am e nt al tr eatis e but of m uch m or e r e c e nt d at e , ,

y th xtr m ly int r ting t h s s f Picus d Mir nd l

The are e e e e e es e e o e a o a,

w hic h w ill b f und B k vii

e o in oo

1 Th y r f rr d t th S p/ i m ] C/ km / d t rm d
.

an
'
e are e e e o e o r : zo a z are e e

o ccult ch nn ls t nc hidd n d r v l d I th F it hful

a e , a o e e an e ea e . n e
“
a

Sh ph rd
e e C/ km / is c ll d th hig h st
zo a z f l l p t hs m br cing
a e d e e o a a , e a an

including ll t h t a b n t h it d th influx f l l is d riv d

a a re e ea , an e o a e e

t h r fr m Th s m tr ti c nn cts w it h Ch i m n th w rds in
e e o . e a e ea se o e ar a e o

J b xxvi ii 7 Th bird h th t kn w n th p t h n ith r b th th a no o e a e e a

—
o , . : e , e

e y f
e o th vulture b h ld i t I( bb l D
e e t e A pp t i 6
.
”
a a a
’
en u aa a , ar a u s , . 01,

602 .

F
 Elfhe g as tri ue aah fitt t of the fiahal ah
c
66 ers nr e

an d w ithout ev e n an i m put e d authorship I t t abul at e s .

the sp e ci al gr ac e s an d illu m in ations w hich m ay b e

co m m unic at e d to m an fro m abov e by m e ans of th e s e

ch ann e ls an d is v e ry int er e sting b ec aus e it show s th at
,

the m ost philosophic al p art of K ab alis m had a

pr actic al applic ation to the hu m an m ind an d w as not ,

m er e ly a sp e cu l ativ e syst e m I t is outsid e the

.

provinc e of this w ork to o ffe r tr ansl ation s to the

stud e nt but as in the pr e s e nt inst anc e it w ou l d b e
,

di fficult to su m m ar is e the t abul ation m or e bri efly I ,

s hal l giv e it i n ex ten s o pr e m ising only th at it has

,

b ee n tr an sl at e d m or e th an onc e into E ng l ish an d is ,

ind ee d av ail abl e in a nu mb e r of E urop ean l angu ag e s .

The first p ath is c all e d the Ad m ir ab l e I n tel li

g e nc e the Supr e m e Crow n I t is the light w hich
, .

i m p arts und erst anding of the b eginning w hich is

w ithout b eginning an d this also is the First
,

Spl e ndour N o cr eat e d b eing can att ain to its

.

e ss e nc e .

The s e cond p ath is c al l e d the I llu m in ating I n telli

g e nc e It is the C rown of C r eation an d the spl e ndour
.

of the Supr e m e U nity to w hich it is m ost n ear in

,

proxi m ity I t is ex alt e d abov e e v ery h ead an d is

.

distin guish e d by K ab alists as the Se cond Spl e ndour .

The third p ath is c all e d the San ctifying I n telli

g e nc e an d is the found ation of Pri m ordi al W isdom ,

t e r m e d the C r e ation of F a ith I ts roots ar e

. It
i s the m oth er of Fa ith w hich ind e e d e m an at e s th ere
,

fro m .

The fourth p ath is c all e d the Arr e sting or

R e c e iving I nt e llige nc e b e c aus e it aris e s lik e a
,

bound ary to r ec e iv e the e m an ations of the high e r

int e llig e nc e s w hich are s e nt dow n to it H er efrom all .
 E h: germi n al Ql onteu t of the
c
g ahal ah 67

spiritu al vir tu e s e m an at e by the w ay of subt l ety w hich ,

its elf em an at e s fro m the Supr e m e C row n ”

.

Th e fifth p ath is c all e d the R adic al Int e llig e nc e ,

b e c aus e it is m or e akin th an an y oth er to the Supr e m e

U nity an d e m an at e s fro m the d e pths of the
P rimordi al W is do m j .
' '

The sixth p at h is c all e d the I nt e llig e nc e of

M e di at ing I nflu e nc e b ec aus e the flux of the e m an a ,

tions is m ultipli e d th e r e in I t co m m u n ic at e s this

afflu enc e to thos e b l e ss e d m en w ho are unit e d w ith it }
L

The s e v e nth p ath is c al l e d the H idd e n I n telli

g e nc e b e c aus e it pours out a brilli ant spl e ndour on all
,

int e l l ectu al virtu e s w hich are b e h e ld w ith the ey es of

the spirit an d by the e cst asy of faith .

The e ighth p ath is c all e d the P e rfe ct an d

Absolut e I nt e llig e nc e The pr ep ar ation of princip l e s .

e ma n at e s th e r e fro m § The roots to w hich it adh e r e s .

a re i n the d e pths of the Sph e r e Magn ific e n c e fr o m the ,

v e ry subst anc e of w hich it e man at e s .

The ninth p ath is c al l e d the P urifi e d I nt e llig e nc e .

I t purifi e s the nu m er ations pr ev e nts an d st ays the ,

fr actur e of th e ir i m age s “for it e st ablish e s th e ir unity ,

W stc tt f ll w ing th H br w t xt f R itt g li m k s

Dr . e o , o o e e e e o an e us , a e

this r nd ring Th f urt h p th is n m d M uring C h siv

e e :
“
e o a a e eas , o e e, or

R c pt cul r ;
e e a d is ac ll d b c us it c nt ins ll th h ly p w rs
an so- a e e a e o a a e o o e ,

an d fr m it o m n t l l th spiritu l virtu s w it h th m st x lt d
e a a e a e a e e o e a e

ess nc s ; th y m n t
e e e fr m th th r by th p w r f th
e a a e o ne o e o e e o e o e

pri m rdi l m n ti n i K tn
o a e a a o
”
e e er

—
.
, . .
,

l O' '
th pri
r,m rdi l
“
d pt hs f
e C/ km / W stc tt S ph
o a e o zo a z . e o , e er

Y t i h p
e z ra 8 , . 2 .

I I c us s t h t influ nc t fl w int l l th r s rv irs f th

“
t a e a e e o o o a e e e o o e

B l ssings w it h w hic h t h s t h m s lv s
e unit d —I oi p 9e e e e e are e .
'
a . . 2 .

A c rd ing t W stc tt
co it i th m ns f th pri m rdi l
o e o
“
s e ea o e o a .

O r, pr v o es a nd c rr cts th d signing f th ir r pr n t ti ns
o e e e o e e ese a o .
 Ihe
G gastri ne aah fit
C
68 teratur e of the fi ahal ah

to pr e s erv e th em fro m d e struction an d division by

th e ir union w ith its e lf? ”

The t e nth p ath is c all e d the R e spl e nd e nt I n telli

g e nc e b ec a us e i t is e x alt e d abo ve e v e ry h ead a n d
,

ha s its s eat i n B in a n it e nl ight e ns the fire of all

lights an d e m an at e s the pow e r of the principl e of
for m a t
The e l e v e nth p ath is c all e d the Fi e ry I n telli
g e nc e I t is the v e il pl ac e d b efor e the dispositions
.

an d ord e r of the sup e rior an d infe rior c a us e s W ho .

so ev er poss e ss e s this p ath is in the e nj oym e nt of gr eat

dignity ; to poss e ss it is to b e fac e to fac e with the
C aus e of Cau s e s } L

The t w e lfth p ath is c all e d the I nt e ll ig e nc e of the

L ight § b e c aus e it is the i m age of m agnific e nc e I t is
, .

s a id to b e the sourc e of vision in thos e w ho b e hold

app ar itions .

The thirt ee nth p ath is c al l e d the I nductiv e I nt el

l gen ce of U nity
i I t is the subst anc e of g l ory an d it
.
,

m anife sts truth to e v e ry spirit ” .

The fourt eenth p ath is c all e d the I llu m in ating

I nt ell ig e nc e I t is the institutor of ar c an a the tound a
.
,

tion of holin ess .

The fift ee nth p ath is c all e d the Constituting

I nt e llig e nc e b e c aus e it constitut e s cr eation in the
,

disp s s t h ir unity w it h whic h t h y c m bin d w ith ut

O r, o e e e are o e o

di minuti n divisi n o or o .

C us s supply f influ nc t m n t fr m th Princ f

“
1
‘
a e a o e e o e a a e o e e o

C unt n nc s
”
o e [ oi i
a e .
-
c.

I W stc tt giv s
e ntiroly di ff r nt v rsi
e n I t is th
an e ss nc e e e e o e e e e

of t h t curt in w hich is pl c d cl s t th
a a rd r f th disp siti n d
a e o e o e o e o e o o , an

this is sp ci l dignity giv n t it th t it m y b bl t st nd b f r

a e a e o a a e a e o a e o e

th f c f th C us f C us s
”
e a e o e a e o a e .

f Tr nsp r ncy —1 oi
’
O r o a a e . a .

II I is th c nsu m m ti n f th trut h f individu l spiritu l

“
t e o a o o e o a a

things .
 arm yortri n al QIonten t of the fiabal ah 69

d arkn ess of the w orld According to the phi l o .

soph e rs ,
it is its e lf th at d arkn e ss m e ntion e d by
Scriptur e (Job xxxviii cloud a n d the e nv e lop e
.

th e r eof .

The sixt ee nth p ath is c al l e d the Triu m ph ant an d

E t e rn al Int e llig e nc e the d e light of glory the p aradis e , ,

of pl e asur e pr ep are d for the j ust .

The s e v e nt ee nth p ath is c all e d the D isposing

I nt e llige nc e I t dispos e s the d e vout to p ers e v e r anc e
,

an d thus pr e p ar e s th e m to r e c e iv e the Ho l y Spirits l

'

The e ight e e nth p ath is c all e d the I nt e llig e nc e or

H ous e of I n fl u en ce i an d t he nc e a re d r aw n the a rc an a ,

"
td
L the conc e al e d m e anings which r e pos e in the

sh adow th er eof .

The nin e t e e nth p ath is c all e d the I nt e llig e nc e of

the Se cr e t or of all spiritu a l activiti e s The fuln ess .

w hich it r e c e iv e s d e riv e s from the high e st b e n e diction

a n d the supr e m e g l ory .

The t w e nti eth p ath is c all ed the I nt ellig e nc e of

W ill I t pr ep ar e s all cr eat e d b eings e ach in dividu ally
.
, ,

for the d em onstr ation of the exist e nc e of the

prim ordi al glory .

The tw e nty firs t p ath is c all e d the R ew arding

-

I nt e llig e nc e of thos e w ho s ee k § I t r e c e iv e s the .

divin e influ enc e an d it influ e nc e s by its b e n e diction

,

all existing th ings .

The tw e nty s e cond p ath is c all e d the F aithful

-

“
It c nstitut s th subst nc
o e e a e of cr ti ns in pur d rk n ss
ea o e a e

a re , p 3 . 0 .

1 W stc tt dds I t is c ll d th f und ti n f xc ll nc in

“
"

f hig h r t hings —
e o a : a e e o a o o e e e e

th st t
e a e o l oi d
e . .

I W stc tt dds e B y th gr tn ss f w h s bund nc th

o a :
“
e ea e o o e a a e e

influ x f g d t hings up n cr t d b ings is incr s d —I bi d

o oo o ea e e ea e
”

W stc tt giv s th C nci li ting I nt llig nc —

. .

”
e o e l bi d e o a e e e . .
 Gl he genuine aah fit the
C
7 0 terature of fiahal ah
I nt e llig e nc e b e c aus e spiritu al virtu e s are d eposit e d
,

an d a ug m e nt th e r e in until th ey p ass to thos e who ,

dw e ll un d er the sh adow th e r eof l

.
ae

The tw enty third p ath is c all e d the St abl e I n telli -

g e nc e I t is the sourc e of consist e ncy in all the

.

num er ations .

The tw e nty fourth p ath is c all e d the I m agin ative -

I nt ellig e nc e It is the ground of si m il ar ity in the

.

lik e n e ss of b e ings w ho are cr e at e d to its agr ee m e nt

aft e r its asp e cts .

The tw e nty fifth p ath is c all e d the I nt el lig e nc e -

of T em pt ation or Tri al b e c aus e it is the first tem pta ,

tion by which God t e sts the d e vout .

The tw e nty— sixth p ath is c all e d the R e n ewing

I nt e llig e nc e for th e r eby God—bl e ss e d b e H e
,

re n ew e th al l which is c ap abl e of r e nov ation in the

cr e ation of the
The t w e nty s e v e nth p ath is c all e d the Activ e -

Int e llig e nc e for th e nc e is cr eat e d the sp irit of e v e ry

,

cr eatur e of the supr em e orb an d the activity th at is , ,

to s ay the m otion to which th ey are s ub j ec t i

, ,

The t w enty e ighth p ath is c all e d the N atur al -

I nt e llig enc e wh e r eby the n atur e of ev erything found

,

in the orb of the sun is co m pl e t e d an d p erfect e d § .

The tw enty ninth p ath is c all e d the C orpor e al -

W es tco tt s ’
lit r l r nd ring r ds by it spiritu l vi rtu s
e a e e ea ,
“
a e are

incr s d ea e , an d all d w ll rs e rt h m r ly und r its sh d w

e on ea a re e e e a o .
”

a re .

1 ch nging things w hich r n w d by th cr ti n f

"
A l l the a are e e e e ea o o

th w rld
e o p 3 . . 1 .

I Th t w nty s v nt h p t h is th E xciting I nt ll ig nc
e e d it is -
e e a e e e e, an

soc ll d b c us t hr ugh it is c nsu m m t d d p rf ct d th n tur

a e e a e o o a e an e e e e a e

of v ry xist nt b ing und r th

e e e b f th sun in p rf cti n
e e
—
1 oid e e or o e , e e o .
”
.

This p t h is m itt d b t h in th t xt f R itt g l i

a d in o e o e e o an e u s an

W t tt v rsi n
es co
’
s e o .
 aihe germi nal Glou ten t of the fiabal ah
‘
71

I nt e llig enc e ; it infor m s e v e ry body which is i ncor

p o ra t e d und e r a ll or b s an d it is th e gro w th th e r e of , .

The thirti e th p ath is c all e d the C oll e ctiv e I n telli

genc e for th e nc e astrolog ers by the j udg m e nt of the
, ,

st ar s an d the h eav e nly signs d eriv e th e ir sp e cu l ations ,

an d the p erfe ction of th e ir sci e nc e according to the

m otions of the st ar s .

The thirty fir s t p ath is c all e d th e P e rp etu al I nt e l

-

lige n ce Why is it so c all e d

. B e c a us e it rul e s the
m ov e m e nt of the sun an d the m oon according to th eir
constitution an d c aus e s each to gr avit at e in its
r esp ective orb ‘
.

The thirty s e cond p ath is c all e d the Assisting -

I nt e llig e nc e b ec aus e it dir e cts all the op er ations of

,

the s e v e n pl an e ts w ith th e ir divisions an d conc u rs , ,

th er e in .

The mod e rn acc e nt of this t abul ation wil l occur

a t onc e to the r ead er but its quot ation w as n e c e ss ary ,

to exhibit the int e l le ctu al profit b eli ev e d to follow

fro m the study of K ab alis m an d still m or e th at it w as ,

in the l ast r esourc e the und erst anding of m an

m e thodis e d ? an d e m br acing as such the e ntir e circl e
, , ,

attribut e d to hu m an kn o w l e d ge t

cc rding E liph L evi t his v rs c nt ins h s cr t f th

A o to as , e e o a t e e e o e

gr t w rk f lch m y Th r s n ssign d is t h t p th t hirty

ea o o a e . e ea o a e a a -
one

c rr sp nds th H br w l tt r S/ i (Sh) w hich r pr s nts th

o e o to e e e e e z n , e e e e

m gic l m p
a th lig ht b t w
a , n h h rns f B ph m t
or e I is th e ee t e o o a o e . t e

K b listic sig
a a fG d th A str l L ig h t w it h its tw p l s
n o o d q ili
or e a , o o e an e u

b t d c ntr Th sun m nti n d in th p r gr p h r pr s nts g ld

”

n silv r d th pl n ts c rr sp nd t th th r m t l —L
ra e e e . e e o e e a a a e e e o ,

th me oo e , an e a e o e o o e o e e as a

Cl f d
e G d My te
es p 34 I is n dl ss t y t h t th S ph
r an s r es , . 2 . t ee e o sa a e e er

Y i h
etz ra d its d v l p m nts h v n t hing t d w it h lc h m y
an e e o e a e o o o a e .

1 M is h K b l istic b l nc
“ “
an cc rding t Mr W B
t e a a a a e,
”
a o o . . .

Gr n Th B l ing St r p 5 ”
ee e . e az a , . 1 .

I H w v r it f ll o m y b
e e xp ct d int sup rsti ti us u s
, e , as a e e e e , o e o se

an d b m kind f t h s phic divin ti n b s d

eca e a o h first c h pt r
eo o a o , a e on t e a e

of G n sis w h r in h n m
e e , E l hi m is m nti n d thirty tw
e e t e ti m s a e o e o e -
o e .
72
‘
t e £0etri u e au h fittem ture of the fi ahal ah

For the s ak e of co m p l et e n e ss an d b ec aus e an ,

occult i m port anc e has b ee n attribut e d to it though in ,

th e abs e nc e of an y r e al w arr ant a w ord m a b e add e d

y ,

conc erning a so m ew h at conv e ntion al pi ec e of

K ab alistic cl assific ation e ntitl e d the Fifty G at e s of ,

Und e rst anding I t is r e fe rabl e to B i n a /z the t h ird

.
,

Sephir a an d is an att e m pt to sk e tch the outlin e s of

,

univ e rs al sci e nc e to e m brac e as E l iphas L evi , ,

obs e rv e s all possibl e d ep art m e nts of know l e dg e an d

,

to r epr e s e nt the whol e e ncyclop ae di a At th e pr e s e nt .

d ay such cl assific ations h av e so m e thing of a ghostly

a sp e ct T h er e is how ev e r no int ention to m e thodis e
.
, ,

hu m an sci e nc e aft e r the i m possibl e m ann e r of

R aym ond L ully an d his A rs Mag n a Scien a i I in fe r ’
.

a lso th a t in spit e of the exalt e d th e m es w hich are

,

includ e d i n the sch em e it conc e rns only int e ll ectu al ,

kno w l e dg e acquir e d by the ext e rn al w ay an d thus

, ,

constitut e s a kind of schol astic introduction to the

p aths of Cleo/enema or of Wisdo m l by which the holy ,
ae

m en of God m ay as K ir ch e r obs erv e s aft e r long toil , , ,

long exp eri e nc e of divin e things an d long m e dit ation

th er e on p e n etr at e to the conc e al e d cen tres 1
, The .
L

principl e of the e nu m e r ation m ust p erh aps b e sought

i n the sy m bolis m of the H ebrew w ord K oll w hich ,

signifi e s All an d the conson ants of which are ,

e quiv a l e nt to the nu m b e r fifty .

The c nsult ti n f this ch pt r w cc m p ni d by pr y rs xtr ct d

o a o o a e as a o a e a e e a e

fr m th divin n m in qu sti n d cc rding t K i rch r by

o e e a e e o , an , a o o e ,

suit bl c r m ni s
a e e e o e .

A cc rding t P p o th t h irty tw p t hs d ductiv lik th

o a u s, e -
o a are e e e e

S phe Y t i h its lf w hich st rts fr m th n ti n

er e z ra f G de d , a o e o o o o an

pr c ds th nc t n tur l p h n m n w hil th fifty g t s

o ee e e o a a e o e a, e e a e are

est b lish d th inductiv principl sc nding fr m N tur t D ity

a e on e e e, a e o a e o e .

—L Je n n p 3
a a e, . 1 2 .

1 K irch r E d p E gypti n R m 6 3 f l
“
e ,
z us { acu o e, 1 2 , o .
 fll he
c
as tri u al
g QIontent of the g abal ah 73

The G at e s of U nd erst anding consid er e d , as an

introduction to the P aths of W isdo m w hich div e rg e , ,

as w e h av e s e e n fro m Cho km ah are e ss e nti al to the

, ,

high e r kno w l e dg e appro ach e d by th e s e ’

I t w ould .

s e rv e no purpos e to e nu m e r at e th em all c at egoric al ly ;

th ey b egin w ith the fir st m att e r the Hyl e or C h aos , ,

proc ee d through the v arious e l em ents of anci e nt

sci e nc e to the th eory of co m posit e subst anc e s th e nc e ,

to org an ic life an d the physic al int e ll e ctu al an d ,

psych ic n atur e of m an aft e rw ards to the h e av en of ,

the pl an e ts th at of the fix e d st ars an d the p r i m u tn

,

m obile th e n to the nin e ord e rs of the ang e lic a] w or l d

, ,

an d fin ally to the sup er m und an e an d arch e typ al

, ,

world th at of A in S op/z uns ee n by m ot al eye

, , ,

tr an sc e ndin g h u m an int e llig e nc e I t is s aid t hat .

Mos e s did not att ain to this the fifti e th gat e an d , , ,

so m e str e ss s ee m s to b e l aid on this point o n e w ould ,

think a littl e s u perfl u o us ly as it is obvious th at wh at ,

is b eyond al l finit e c ap acity m ust h av e o een b eyond

the l aw giv e r of I sr ae l
-
.

The sch e m e of the G at e s of U nd e rst anding is

l at e in K ab alis m ; it is found in the tr e atis e e ntitl e d
“
The G at e s of w hich is ful l of r e fe r e nc e s

to the m yst e ry of the w ord K ol l (K L) Al l creat e d .

th ings it e xpl a ins h av e co m e out of th e s e g at e s so

, , ,

th at i n a s e ns e th e ir knowl e dg e conn ects with the

m yst e ry of univ ers al g e n e r ation in r efe r e nc e to w hich ,

it m ay b e obs erv e d th at the addition of the fe m inin e

l ett e r H = 5 to the w ord K L = 5 0 giv es K L H the z

B ri d e of Mzcr opros op us the L esse r Count e n anc e , ,

y c ll d g t s b c us
Th e a re a e a e e a e no o ne can tt in
a a to the p t hs
a

nl s h nt rs by t h s —[bi d
,

u es e e e e e

1 B y R J s p h Gik till b A br aha m

”
. o e a a en .
 Glhe gastri tte aub t
c
74 fi teratnre of the fiabal ah
w h e nc e follo w s the w hol e m yst e ry of spiritu al g e n er a
tion i n m an for K L H conn e cts w ith K N STL i e the
, ,
. .
,

C hurch E ccles ia I s ra el an d brings us b ack to th at

, ,

pl ac e c all e d m ystic ally Zion an d J e rus al e m i n w hich ,

the divin e is co m m unic at e d to m an as st at e d in the ,

fourth s e ction of this book I t is by l ittl e gl eam s of

.

sugg e stion of this kind th at the b arr e n sci e nc e of

Gem a tr ia is illu m in at e d occ asion ally .

VI I . TH E D O CTRI N E OF
P N E U MAT O L O GY

W e h av e n ow asc ert ain e d the h eads of K ab alistic

instruction as to the e ss e nti al n atur e of God the ,

tr ansition fro m the divin e un m anife st into the m ani

fe s tatio n of divin ity the ext e nsion of the pow ers a n d
,

a ttribut e s thus d ev e lop e d through the arch e typ al ,

cr e ativ e for m ativ e an d m at e ri al w orlds the K ab alistic

, ,

hypoth e sis of cr eation a n d the doctrin e of tra n

s ce n d en tal a n d n atur al sci e nc e I t r e m ains for us to
.

pr e s e nt in bri ef outlin e the doctrin e of spiritu al

e ss e nc e s a ccording to J e w ish t heosophy This is .
,

p e rh aps the favourit e an d c ert ainly the m ost r e curring

,

sub j e ct of the Zoh ar an d it is this also w hich w as

,

d e stin e d to r ec e iv e full er d ev e lop m ent th an an y oth er

in the l at er lit e r atur e of K ab alis m The history of its .

grow th is also w orth noting Pre e xist e nc e an d the

.
-

subdivision o f the spiritu al n atur e are found in the

T al m ud b ut the Sepher Y etz irah has nothing to t e ll
,

us o n the sub j ect an d th er e is v ery littl e in the first

,

co m m e nt ators on th at tr e atis e I t m ay b e s ai d w ith

.
,
'

consid e r abl e truth that the book an d its conn e ctions

,
 c
flIhe iflortri nal M ind of the Q ab al ah 75

we e r conc e rn e d r ath e r w ith the physic al forc e s w hich

produc e d the un ive rs e but the co m m ent ari e s at l east ,

are su ffici e ntly discursiv e to h av e includ e d it in th e ir

sch e m e if th ey had anything to s ay upon the subj ect .

I t r e m ains th e r efor e th at the fascin ating hypoth e sis

, ,

w ith w hich w e are h e r e d ealing is in the m a i n a l at e

gro w th The distinction b e tw e e n a holy int e llig e nc e

.

an d an an i m al soul in m an is found ho w ev e r in the , ,

“
B ook of C onc e al m e nt w hich so far as can b e ,

j udge d fro m its for m is the m ost anci e nt portion of ,

the Zoh ar The l att e r cycl e m ay b e r e g ard e d bro adly

.
,

sp eak ing as the chi ef sourc e of pn e u m atology i n

,

K ab alis m prop e r The indic ations cont ain e d t he r e in

.

b e c am e a v ast an d pond erous syst e m in the schools of

Is aac d e L ori a an d Mos e s of Cordov a This syst e m
has a t al l ti m e s e x e rcis e d the gr e at e st influ e nc e on
occultists an d chi efly p e rh aps b ec a us e it has b ee n
, , , ,

m ad e av ail abl e i n L atin by R o s e n ro th has sup e rs e d e d ,

th at of the Zoh ar its e lf Fr anck st at e s th at it is not .

tr u e K ab alis m an d hints th at it is full of distort e d

r abbinic al r e v eri e s but it m ay b e doubt e d wh e th e r,

th er e is an y r e al c anon of criticis m The l at e r

specul ations are in an y c as e found e d on the Zoh ar ,

an d the follo w ing s l ight sk e tch cont ains the g e n er a l

e l e m e nts of the sub j e ct .

W e h av e s ee n th at the w orld of B r i a/t i s th at of

C reation s o — c all e d t hat is of the e m an ation of cr eativ e
, ,

forc e s Th es e forc e s are the E l ohim an d B r ia /z is

.
,

Wh n th inf ri r m d sc nds (n m ly int t his w rld )

“
e e e o an e e a e , o o

th r
e e f und (in him ) tw sp irits cc rding t th sup rn l f rm
are o o , a o o e e a o .

M (t h r f r ) is c nstitut d f m h tw sid s th rig ht d th l ft

an e e o e o e ro t e o e , e an e e .

A s fr m th right sid h h h ly m ind fr m th l ft ni m l

o e e e as a o , as o e e an a a

l
so u . Th x t nsi n f th l ft sid w
”
e e h e s q u nc f h F ll
o o e e e as t e co n e e e o t e a .

B k f C n l m nt c iv p 7 9
oo o o cea e ,
”
. . ar .
-
.
 Gihe p oe m :
‘
76 s ub fihteratnre of the fi abal ah

th e r e for e the E lohistic w orld ; in oth er w ords it is ,

t hat of the l e ss e r or s e cond ary gods I t is also c all e d .

the w orld of a rch ang e ls I t w oul d not b e e x act to .

s ay th a t the a rch a ng e l s a re E l oni ne m uc h l e ss th at ,

M ich ae l R ap hae l G abri e l M e t atron an d so forth are

, , , ,

"
d e iti e s according to the K ab al ahf The syst em is
m uch too involv e d to a d m it of such cl ear id en tifica
tions I n a g e n e r al w ay it m ay p erh aps b e affir m e d
.

th at the int e llig e nt forc e s of the B riatic w orld w h e n ,

a ssu m e d so to sp eak by the divin e w orld m ay b e

, , ,

r eg ard e d as the E l oni fn Thus according to .

,

K ab alis m the t hr ee m en w ho app ear e d to Abr ah am

,

in the v al e of M am r e to announc e the d e struction

i m p e nding ov e r the citi e s of the pl ain w e r e thr ee
a rc h ang e ls but t hey w e re a lso A a n i the Lord for ’
, , ,

t hey w er e the for m s assu m e d by the D ivinity .

Of the hi er archy of spiritu al b eings outsid e

hu m anity w e m ee t w ith v arious cl assific ations by
diffe r e nt K ab alistic w rit ers the sourc e s of w hich m ust ,

b e r e fe rr e d to T a l m udic ti m e s ; b ut as r e g ards the ,

d e sc e nding sc al e m or e e sp e ci ally l at er authoriti e s do ,

not ev e n h e sit at e to contr adict Z o haric st at e m e nts .

The arch ang e ls of B r i a n corr e sponding to the e xt e n ,

sion of the S ep/zir ot/e in th at world are usu ally ,

e nu m e r at e d a s follows :

I . M E TA TR O N Ang e l of the Pr es e nc e W orld , ,

P rinc e corr esponding to [f ez/tert i,

I sid r
b h w v r d scrib s M t t
o e L oe ,
sp ci s f o e e , e e e a r on as a e e o

D mi
e ou r
g f ll w ing pr su m bly th h t r d x pini ns f th
os , o o e a e e e o o o o o e

T l m udic R A c h r
a Fr nck ls r g rds him
. e divin hyp st sis
. a a o e a as a e o a .

f W h n w ritt n w it h
e f l (MI TTRV N ) th
e n m M t t a ee , e a e e a r on

signifi s th Sfi é i / w ith ut th t l tt r it signifi s th ng l w h is

e e e na t o a e e e e a e o

the l g t f Sl ei / ls c ll d N G H R = B y d h nc M t t ”
an e e e a ron

is s id t b b y ng l —
e a e o ic n a z, a o a e o ,

a o e a 1( bo l D o t A pp
a
-
t i 58
e . a a a cn u aa a ,
’
ar a u s , . 2 .
 fi he g mi n
eral QImttent of the fiahal ah 77

RA TZ IE L , the H e ra ld of D e ity corr espo nding ,

to C/zoé m a/z .

TSA PH K IE L , C ont em pl ation of God corr e ,

s po n d in
g to B r ia /z .

TSA D K IE L , J ustic e of God corr e sponding to ,

V . SA MA EL, Se v e rity of God corr e sponding to ,

Gebu r a lz .

VI M IC HA E L L ik e unto God corr e sponding to

.
, ,

VI I H AN IE L
.
, G r ac e of God ,
corr esponding to
N etz ac/z .

VI I I RA P H A E L Divin e Physici an corr esponding

.
, , to

IX G A B R I E L Man Go d corr e sponding to j es oa

.
,
-
,
’
.

X SA N DA L P H O N M essi as the s e cond ph as e of

.
, ,

M e t atron corresponding to [Wa lnu t/z , .

As the Sephiro tic forc e s of the A tz ilu thic w orld are

r epr e s e nt e d as r e su m e d und e r the lik e n e ss of a m a n ,

Ad am K ad m o n so thos e of B r ian are re su m e d u nd e r

,

the for m of a s e cond Ad am w ho is r e g ard e d as the ,

sol e inh abit ant of th at w orld as Ad am K ad m o n is of ,

The
orld of Yetz i r a h or For m ation is s aid to b e
w

th at of the ang e ls w ho are divid e d into nin e choirs , ,

w hich are v e ry n e ar l y id e ntic a l w ith the hi e r archy of

ps e udo D ionysius w hos e sch e m e has b e co m e p art of

-
,

“
Christi anity T hose w ho attribut e a high antiquity
.

to the K ab alistic tr adition s ay th at D ionysius dr e w

t s h uld b n t d h w v r t h t unlik Ch isti n ng l l gy

I o e o e , o e e , a e r a a e o o ,

t h t f th Z h r r pr s nts th di in m s ng rs lt g t h r inf ri r
a o e o a e e e e v e e se e as a o e e e o

t m
o d m st c rt inly t th s uls f th j ust w hic h sc nd hig h r
an an o e a o e o o e , a e e

an d t t in
a asup ri r r nk S th M tu d iti n iii 68 e
a e o a . ee e an a e
. o , . .
7 8 C
alhe gastri ue aah t
fi terature of the fiahal ah
fro m the or a l doctri n e of I sr ae l ; oth ers pr e t e nd th at
D ionysius an d the K ab al ah both d eriv e fro m
N eopl atonis m but Gr ee k an d H ebr ew thought had
,

join e d h ands b e for e the d at e of the Ar eop agit e .

D ionysius p e rh aps m ay b e t ak e n to r epr es e nt the

, ,

point of cont act b etw ee n H e ll e nis m an d J ew ry aft e r

m odific ation by C hristi anity The K ab al ah m ay .

r epr e s e nt but at a m uch long er dist anc e in the for m

, ,

of its e xt ant lit er atur e the point of cont act b e tw ee n ,

H e ll e nis m an d Isr ae l un m odifi e d by C hristi anity .

According to the m ost usu al attribution the choirs

of Yetz i ra h are as follo w s
I . CH A I O TH HA holy living K A D O SH , the

cr e atur e s or ani m al s of E z e ki e l an d the

,

Apoc alyps e c o rr e sponding to K etn er an d

,

to the Christi a n Ser aphi m .

II . O PH A N IM or W h ee l s ,
also m e ntion e d in ,

E z eki e l corre sponding to Cli oé en an an d

,

the Ch e rubi m .

III . A RA L I M or Migh ty O n e s corr e sponding to

, ,

B r ia n a n d the Thr o n e s .

IV . H A SH MA L IM or B rilli ant O n e s corr e sponding

, ,

to Cnes ea an d the D o m in ations

’
.

V . SE R A P H I M or F l am ing Serp e nts corr e spond

, ,

ing to Geou r a n an d the Po w e rs .

VI . ME L A C H IM or Kings corr e sponding to

, ,

Tipneretn an d the Virtu e s .

VI I . E L O H I M o r Gods c o rr esponding to N etz aclz

, ,

an d the Princip aliti e s .

VI I I . B E N I E L O H I M or Sons of God corr esponding

-
, ,

to H oa an d the Arch ang e ls

’
.

IX . C H E R U B I M the Se at of the Sons corr e spond

, ,

ing to j es oa the Fou nd ation an d the

’
, ,

Ang e ls .
 fl he B artri ual Ql on ten t of the gahal ah 79

The t e nth ord e r r e quir e d to co m p l e te the

Sephiro tic attri bu tion is found i n the I SH I M or ,

b e atified souls of j ust m e n corr e sponding to Ma l ku t/z ,

an d the gr e a t m ultitud e of the r e d ee m e d s ee n by St .

John i n the Apoc alyps e .

Th e s e ord ers are also su m m aris e d in the no ti o n

of a third Ad am Yetz i ra lz r epres ent ed by the Mal ku th
,

of the Ye tz iratic worl d m an i n the l i k e n e ss of the ,

ang e ls — in a w ord the unfall e n Ad am of G e n e sis , .

The w orld of A s s ia /z or of m att e r is th at into , ,

w hich Ad am d e sc e nd e d at the F al l the abod e of the ,

e vil s pirits the Sh e lls E nv e lop es an d Cor tices of the

, ,

K ab alah ’
I t cont ains the ord e rs of r e trogra d e spirits
.

corre sponding by inve rsion to the ang e l s of Yetz i ra/z

an d the a rch fie n d s corr e sponding aft e r the s am e
-

m ann e r to the a rch ang e ls of the B riatic w o rl d r Th e y

’
.

ar e usu ally e nu m e r at e d as follo w s

I TH A U MIE L the doubl e s of God s ai d to b e

.
, ,

tw o h e ad e d an d so n am e d b e c aus e t he y pr e t e nd to
-
,

be equ al to the Supr em e Cro w n Thi s is prop e rly the .

titl e of the av e rs e Sop/l ira corre sponding to K et/zer .

The cort ex is CA TH A R IE L according to the suppl e ,

m e nts of the Zoh a r Sat an an d Moloch are s a id to .

b e the arch d e m ons but the attributions are hop e

-
,

l e ssly confus e d t hroughout p artly o w ing to the ,

obscur e cl as sific ations of the Zoh ar an d the contr a

dictions of l ate r K ab alists .

I I C H A IG ID IE L a t e r m conn ecting w ith the

.
,

sign i fic anc e of pl a cen ta or according to oth e r au tho ri , ,

F or s om e inf rm ti n
o a o on Ka b listic d
a em o n l gy
o o ,
'
see D ie
K abba la [ li r e H ptle/zr en a nd i lzr o er /tal tn is s Clzr zs tent/zu m
‘

. au eu .

I nns bru éh, 1 88 5 .

1
'
B ut th re e are a ls o ma ny m t ri l c r sp nd nc s w hich
a e a or e o e e are no t

of sh ll
e s an d d e mons .
80 fil he E oetri ue
c
aah fitterature of the fiahal ah
ti e s w ith th at of obstruction in the s e ns e of an
, ,

i m p e di m e nt to the h eav e nly influx This av e rs e .

S ep lti ra corr e sponds to Ckoken a k Its cortic e s a re .

the O G H IE L or G H O G IE L w hich cl eav e to illusory or , .

m at e ri a l app ear a nc e s in opposition to thos e of r e ality

a n d w isdo m This expl an ation is of cours e v e ry
.
, ,

l at e The ar ch d em on is s aid to b e A D A M B E L IA L
.
-
,

a n d so ag ain is B eel z eb u th The D uk e s of E s a u are .

a lso conn e ct e d w ith this nu m b e r .

I I I SA TH A RIE L
. the conc eal m ent of God
, ,

m ea ning th at this av e rs e S eplzzra lz u nl ik e B i n a lt or

'

, ,

I nt e llig enc e hid es the fac e of m ercy I n the Suppl e

, .

m e nts of the Zoh ar it is t e r m e d SH E IR IE L fro m th e ,

hirsut e body of E s au The D uk e s of E s au are

.

r efe rr e d to this nu m b e r inst e ad of to the av e rs e ,

corre spond enc e of Cno/em a n by the s am e w ork ,

.

L U C IF U G E is s aid to b e the arch d e m on but this is -

,

obviously not a K ab alistic t er m ; it is know n how e v e r , ,

to the gr i m oir e s an d to so m e l at e d em onologists of the

L atin church .

I V GA MCH ICO TH or G o o SH E K L A H disturb er

.
, ,

of all things the av ers e corr e spond e nc e of Cnes ea

,
’
.

According to the Zo haric Suppl em e nts the cort e x

s ee ms to b e A ZA RIE L The arch d em on is A STA R O TH
.
-

in l at e K ab alis m .

V G O L A B or burning in the s ens e of in cen

.
, ,

d iaris m .This is the av e rs e corr e spond e nc e of

Gebu r a /z an d the a ntit he sis of the Se r aphi m or Fi e ry
Se rp e nts The cort e x is U SIE L
. The arch d e m on of .
-

l at e K ab alis m is A SM O D E U S .

V I TO G A R I N I w r an gl e rs b ec aus e according to
.
, , ,

I s aac d e Lori a th is av ers e corr e spond e nc e of

,

Tzpneret/e striv es wit h the sup ern al Gebu r a lt The .

 ‘
Eiks gam ma QIontm t of the fiahal ah 81

cortic e s a re c all e d ZO MI E L an d the a rc h d e m on is

-

B E L PH E G O R .

VI I H A RA B SE RA F disp e rsing r av e n r efe rring

.
, ,

to the id ea th at thi s bird driv e s out its young the ,

av e rs e corr e spond e nc e of N etz a c/z The cortic e s a re .

the TH E U MI E L an d the arch d e m on is B A A L -

C HA NAN .

VI I I SA MA E L or e m broil m e nt corr esponding to

.
, ,

H ad the supe rn a l
,
Victory The cortic es are .

TH E U N I E L according to the Suppl e m e nts of the

Z O HA R an d A D R A ME L E K is the n am e assign e d to the
,

arch d e m on by l at e w rit e rs
-
.

I X G A MA L I E L the obsc e n e in av e rs e corr e

.
, ,

s po n d en ce w ith j es oa w hic h signifi e s the g e n e r a tion

’
,

of the high e r ord e r O G IE L w hich oth e r clas s ifica .

,

tions attribut e to the av e rs e corr e spond e nc e of

C/zes ezi s ee m s to b e the cort e x m e ntion ed in the
,

Z o haric Suppl em e nts an d the arch fie n d is L IL I TH ,

-
,

accordin g to l at e K ab alis m .

X L I L ITH is ho w e v er according to anoth e r

.
, ,

t abu lation the av e rs e corr e spond e nc e of MA L K U TH

, ,

w ith w ho m l at e r K ab alis m conn e cts N A H E MA J the

d em on of i m purity .

I n Zo haris tic doctrin e ho w ev e r the chi ef per , ,

s o n a l ities of A s s za /z a re SA M A E L w ho i s to so m e e xt e nt
'

the av e rs e Ad am K ad m o n though in a b e tt e r s e n se ,

w e m ay pr e su m e th at t his title is applic abl e to n atur al

hu ma nity as a w ho l e an d his brid e L IL ITH The , .

Sephiro tic a ttributions are obscur e an d i nco m pl e t e ,

cc rding t th Z h h is stryg w h sl y inf nts

A o o e o ar s e a e o a s a .

f A suc ubus w h brings f rth sp i i ts

c d d m ns ft r
o o r an e o a e con

necti onw it h m s ys th Z h r w hic h in v i u pl c s fu th r

en , a e o a , ar o s a e r e

d v l ps t his id
e e o ea .

G
82 alhe
C
E nt tri ne anh a
gi tzm tttrc of the fi aba ah l
but in a g e n e r al w ay it i s s aid th at as i n the H oly
K ingdo m so i s it i n th at of iniqu ity } as i n the circu m
c is io n s o a lso i n the unci rcu m cisi o n SA M A E L i s s aid .

to b e the unci rcu m cis ed an d his brid e is the prepuc e ,

w hic h it a dds signific a ntly is the s e rp en t l

' '

, , .

I h av e giv e n sp ac e to this portion of the o n c u

m atic hypoth e sis of K ab alis m p art of w hich is post ,

Z o har ic not b ec aus e it is of an y inh e r e nt i m port anc e

, ,

or can b e r e g ard e d oth er w is e th an as a disfi gur e m e nt

of the philosop hic al doctrin e but b ec aus e w e sh all ,

h av e l at e r on to giv e account of the conn e ction

b e tw e e n the K ab alah an d c e r e m oni al m agic an d the ,

doctrin e of an g e ls an d d e m ons is n ec e ss ary to the

und e rst anding of t his co n n e ctio n i I t should b e
a dd e d th at the doctrin e of the c e l e sti a l an d infe rn al

hi er arch y is not found in the m ost anci e nt portions of

the Zoh ar .

The psychologic a l doctrin e conc e rning the n atur e

of m an is of gr e at e r int e r e st I t is n o w a m att er of .

g e n e r al know l e dg e th at the b e li e f in the soul s ’

i m m ort al ity w hich is not found in the P e nt at e uch or

,

the proph e ts w as h e ld by the J e w s in l at e r ti m e s in

,

conn ection w ith th at of the r e surr e ction of the body

H nc e e th e tru n e am e o f Sat n is s ida a to b e th t a of YH V H

r ev ersed —Pik e , M r ls
o a an d Do gm p a,
”
. 1 02 .

1 R S m eo b en Jochai
‘
. i n in Tzé é u m m ,
' ’

or uppl m nts
“
S e e , No .

1 8 . See B ei k E l ohi m , by R . A br a ham C oh e n I rir c ii K a, . .

, a éba l a

ii P rt Tr ct Pn eu m atzca K a bba l zs tzca , p

' ’

i 1 88
’
’
D en u d ata , . a 3, a I, . e.
, .

et s e
q .

1l uds b und w ith l g nd ry hist ry d t ching

Th e Ta m a o e e a o an ea on

this su bj ct f th y m u ch
e st r h us f f lk l r
, or f j uris
e are a s a o e o e o o -
o e as o

prud nc I t h b n v n pr p s d t h t th m di v l n ti n f
e e . as ee e e o o e a e e ae a o o o

v m piris m is t b tr c d t T l m udic f bl s c nc rning stryg s S

a o e a e o a a e o e e . ee

A B ri rr d B is m nt D H llucin ti ns & S c nd d
. e e e o o ,
“
es a a o ,
”
c . e o e .

p 3 95 P ris 8 5
. . a . 1 2 .
 61h}: god ri nal QIon tent
c
of the g aba ah l 83

an d a pp ears fr e e ly in the T al m uds O ccultists who .

‘
,

r e me m b er th at Mos e s w as l earn e d in al l the w isdo m

of the E gypti ans conc e ive it to b e i m possibl e th at he
,

shoul d h av e kno w n nothing of doctrin e s w hich w er e

kno w n to al l E gypt an d th ey hold accordin gl y th at ,

he co m m un ic at e d th e m s e cr e tly to a circl e of initi ation ,

by w hich th ey w e re pe rp e tu at e d in the or al w ay .

Oth ers inclin e to the notion th at th e y w e r e acquir e d

by the J e w s in B abylon I n the Grmco E gypti an .
-

p eriod it w as of cours e impossibl e th at the l e arn e d

, ,

r abbins of Al e xandri a should not h av e b ee n

acqu aint e d w ith the gr e a t sp e cul a tion of a futur e life .

I n o n e w ay or anoth er it w as in e vit abl e th at the J ew s

s hould h av e acquir e d it w hich th ey did accordingly , ,

an d the p articul ar d at e or circu m st a nc e s are a m inor

qu estion about w hich th e r e can b e no c e rt ainty The

, .

doctrin e as t aught by the T al m ud thoug h r e cog

, ,

n i s in g fiv e divisions of the soul h aving n a m e s fam ili ar

to K ab alis m is co m p ar ativ e ly of a si m pl e kind ; it

,

do e s not poss e ss for e x am pl e th at philosophic al , ,

a sp e ct w hi ch w e find in P hilo an d e v e n thos e who

,

disc ern Gr e e k influ e nc e in early K ab alis m m ust ad m it

th at its pn e u m atology a ft e r allo w ing for pre e xi st e nc e ,
-
,

sho w s v e ry littl e tr ac e of Plato n is m l

B ro adly sp eaking the K ab alistic hypoth e sis ,

“
The mm o i
rt lity f th s ul d th r surr cti n f th b d y
a o e o an e e e o o e o

fi gur in
e l ud t n ts f th Syn g g
the Ta m Th y f r m th
as e e o e a o ue . e o e

t hirt nth d l st rticl in h pr f ssi n f f it h f M i m nid s

ee an a a e t e o e o o a o a o e .
”

L r y B uli u I sr l m ng th n ti ns p 7 This is t q uit

“ ”
e o -
ea e ae a o e a o 1 no e
ccur t t h t rticl c nc rns th r surr cti n nly I fir m ly
, , . .

“
a a e, as a a e o e e e e o o .

b li v t h t t h r w ill b r surr cti n f th d d t th ti m w h n

e e e a e e e a e e o o e ea a e e e

it sh ll pl s th C r t r bl ss d b H is n m —M F idl d
,

a ea e e ea o , e e e a e . re an er,

T xt B k f th J w is h R ligi n
e oo o 4 th d L nd n
e e 896 e o . e . o o . 1 .

f F g d f m y f K b listic pn u m t l gy th G rm n
or a oo su n ar o a a e a o o e e a

stud nt m y c nsult i t l i L i i g L lm l l d Q b l /
e a o , n er a a, e n n en s
’
ee e zre er a a a z .

L ipsic
e 88 7 . 1 .
 E he gastriti s h uh yi tem ture of the fiabal ah
‘
84

"
divid e s m an into body soul an d s piritfi an d thus the ,

tri ad r e igns i n things b e lo w as in thos e w hich are

a bov e Th e s e divisions are the ani m al n atur e
.
,

N ap/ mm ; l the r ation a l n atur e R u d e/z an d the s ea t

' '

of individu al ity N es ka m a k The syst em i s ho w ev e r , .

, ,

in r e ality far m or e co m plic at e d I n the first pl ac e .

,

N ap /MM i s the a ni m a l soul r a th e r th an the physic a l

body or m or e e x actly it cont ains a lso the tri ad
, , , .

T he re is thu s a N es ka m a /z of N epkes fz w hich is the ,

principl e o f the w hol e th e r e is a R u m /z of N epkes /z , ,

a n d a N epkes k o f N e p / zes /z w hich i s the physic a l ,

p ar t i The w hol e tog e th er is according to the Zoh ar , ,

the living m an i n this w orl d § I t m ay b e g ath er e d .

a lso fro m th e s am e w ork th a t the n atur al m an is

co m pl e t e in this o n e division an d th at it d ep e nds upon ,

hi m s e lf to att ain or r e c e iv e the oth ers I] The tru e .

st univ rs l d n tur l f l l xt nt cl ssific ti ns

The m o e a an a a o a e a a a o .

Th K b l h ls h lds t h t th high r rul s th l w r

e a a a a oC m p r Mrs o a e e e e o e . o a e .

C r w s tr nsl ti n f K rn r s S r ss f Pr v st pp 5 6 “
’ ’
o e a a o o e e ee e o e o , . 12 , 12 ,

w h r th r v l ti n giv n in th m gn tic c nditi n r ds li k

“ ”
e e e e e a o e e a e o o ea e a

si m plifi d K b lism e a a .

1 P p st t s t h t N p/ 1 inf ri r principl is t th “
'
a th
us a e a a 265 1 , e e o e, no e

m t ri l b dy b c us m tt r h xist nc ss nti lly I find this

_

a e a o , e a e a e as no e a e e e a .

d ctrin n w h r in K b lism f w hich m tt r w

o e o e e vil r lity a a , or a e as a e ea .

Th t xt w ill xpl in furt h r in w h t s ns N pfi / is

e e e d isa t th e a e e e er z an no e

physic l b dy B ut P p ls d m its t h t N p/ / R / d
a o . a us a o a a e zes z, ud e z an

N / m ]
ay l a pr ctic lly id ntic l w ith th b dy lif d w ill f
a : are a a e a e o e, an o

—L K bb l pp 9 9
,
“
m d rn sci nc
”
o e e e. a a a e, . 1, 2 .

I Th G r m n K b list C rl d L ining n in
e e c m m unic ti n
a a a , a e e e , a o a o

addr ss d t th Munich Psych l gic l S ci ty includ s th m t ri l

e e o e o o a o e , e e a e a

b dy und r th N p/ 1 divisi n Th r
o e b e q u sti n t
a h t t h is
15 5 1 o . e e c an e no e o a

vi w h th c unt n nc f th S ph Y t i h by w hich th t rm is
e as e o e a e o e e er e z ra e e

a ppli d t th hu m n b dy l ng it is liv
e o e a o as o as a e .

R th h w v r id ntifi s N p/w i w ith F y / w th

os en ro , o e e , e e a r t r e , e

v g t tiv s ul d th pl stic p r t f th s ul H r g rds it ls

e e a e o an e a a o e o e e a a o as

f th Z h i Suppl m nt —A pp
.

th wh K bé /
’

e A mm a en : t o e o ar c e e s ar a u s , a a a

D t i 5 89
en u aa a ,
’
. .

II R I h b N pth li ; Sy p i L é S l
. s ac arTt l xiii
en a a no s s
’

z rz
’

a zar ,
'

z u ur .

m s t Psy c/ecm
' ' ' ’ ’

2 d zctzs i n Gen ereos , N o . 22 . Cu m f wm a n as cztu r , non

 fil he gartrin al QIon tettt of the fiahal ah 85

R a a d t, or r ation al principl e and the tru e N es /za m alz , ,

“
or spiritu al individu al ity ar e for thos e w ho d e s e rv e ,

to do the w ork of the M ast e r N es /za m a /z corre .

pond s to B r ia/z R u d e/z to Yetz zra /z a n d N ephew/z to

'

A n ia /z The j u nction of t a clz w ith the n atur a l m an

.
'

constitut e s a st at e to w hich the t e rm Cb za/z is giv e n

'

by the K ab al ists The j unction of N es fza m a k with .

both adds anoth e r pri ncipl e t e r m e d

'

ecfzzda b Ch er}: an d N es iza m a /z a re a lso s a id to b e the

j ,

high e st tri ad The doctrin e of the four w orlds .

sugge sts ho w ev er that th er e is a still m or e e x alt e d

, ,

p art of m an c o res po nd in g to A tz zl u tiz an d of w hich

’

, ,

the N es iza m a /z i s only a sh ado w r e fl e ct e d This i s .

c all ed Ts u r e w hich signi fi e s P rototyp e a nd i t n e ve r

, ,

quits its e xalt e d abod e in the arch e typ al w orld I t is .

conn e ct ed w i th the N es fia m a/z by an invisibl e thr ead ,

a n d the asp ir ation of th e lo w e r to the high e r op e ns

the p ath of e cst asy

‘
The doctrin e of the Mystic .

M arri ag e in C hristi an tr ansc e nd e nt alis m has an alogi e s

w ith so m e d e v e lop m e nts of this sp e cul ation B ut its .

i mm e di at e conn e ctions in I sr ae l are with the Ten

D egr ee s of cont e m pl ation d e scrib e d in the B aby l oni an
T al m ud an d w ith the l at e r ritu al of the Pa r ti es
, .

I n the h ands of the l at e r K ab alists Z o haric pn e u

m ato logy b e c am e sti l l m or e involv e d The Sephiro tic .

attribution of the tripl e tri a d an d the sup e rn al p ar t is ,

' ' ' ' '

rola m accz zt, ct p p rwter ea n ee r zr ztu m n ee

p men tor/z cu m a u tem dezn de
“

Mam
' ' ' '

zn cedzt in v ia d per ad dzl u r Sp i r i ted:

’

w r tu tu m , ez e m s u ct .

pr T l divin kn t w hic h binds h ppily th s ul

Com
’ “

t rnity f H is kingd m —] t t ti
a e au er s e o a e o

w it h th S vi ur in th
” '

e a o e e e o o . nr z u oner

m c x xx ix in th c ll cti n C l gn I t is
’

f S i 54 8
’

D zu a, . . e o e o o ur u s , o o e, 1 . a

p rt f K b listic t chi g t h t th p th f cst sy is t ntir ly

a o a a ea n a e a o e a no e e

cl s d t m v n in t his lif w hic h m y t s m xt nt b h ld t

o e o an e e e, a o o e e e e e o

f ll w fr m n th r d ctri n n m ly t h t lif dr w s t nc fr m
o o o a o e o e, a e a e a a o e o

b v d f m b l w —Z h
,

a o e an 6 t q M ntu
ro e o o ar 1 , 0 a se .
, a a.
86 c
dl he 3Bmztri h e anh fittem ture of the fi ahal ah

of cours e obvious though it is not m e thodis e d in the

, ,

Zoh ar I t w as ho w e v e r t ak e n up by the school of

.
, ,
'

I s aac d e Lori a an d the op er ation of the ten Sepkzrot/z ,

is e l abor at e d in each of the ten divisions I t is not .

n ec e ss ary to e nt e r into th es e r efi n e m e nts .

I t should b e add e d th at the Zoh ar t each e s the

e xist nc n d for e knowl e dg e of th e soul ?
“ but th e
‘

p r e -
e e a

r e vol utions of K ab alis m ar e not pr e cis e ly w h at m od ern

occultis m und erst ands by r e inc arn atio n r The w orks -

of I s aac de L ori a tr eat v ery l arg e ly of this sub j e ct but ,

h av e b ee n r e g ard e d as ful l of inn ov ation s i

I t w ill b e s ee n th at the doctrin e s of the K ab al ah ,

t ak en per s e are n e arly all of cons equ enc e to ,

occu l tists but it is n ec e ss ary to ad d th at the asp ects

,

und er w hich th ey are pr e s ent e d do not incr e as e th at

cons equ e nc e w hil e the pr e su m ption th at th ey ar e p art
,

on th e ir surfac e T her e is nothing in th e doctrin e of .

of a tradition d e liv e re d fro m g en e r ation to gen e r ation ,

d e riving fro m a r e m ot e p ast by no m ea ns app ears ,

A zn S op/z w hich w il l w a rr ant us i n pl acing it on a

’

high er l ev e l th an an y oth e r th eory of the Absolut e ;

s uls m r v r w r cr t d t g th r L t r w rit rs
A ll o , o eo e , e e ea e o e e . a e e

intr duc d th id f tr nsm igr ti n Thus th tr tis ntitl d Th

o e e ea o a a o . e ea e e e e

R y l V ll y s ys th t th s ul f sl nd r r is tr nsm igr t d int

”
o a a e , a a e o o a a e e a a e o a

sil nt st n d t h t f th m urd r r int w t r

e o e, an a o e e e o a e .

1 Th y still l ss w h t Christi n m ysticism und rst nds by

‘
e are e a a e a

r g n r ti n m is ppr h nsi n p culi r I b li v t th l t L dy

e e e a o , a a e e o e a , e e e, o e a e a

C it h n ss O l d Truth s in N w L ig h t p 37
“
W “
”
a S e .
-
ee w a e , . 0 . e no

kn w t h t th d ctrin f r g n r ti n w s cr tly t ught m ng th

o a e o e o e e e a o as e e a a o e

J w s in th Myst ri s
e S cr d K b l h
e
‘
h r g n r ti n in
e e ,
’
or a e a a a ,
”
t e e e e a o

q u sti n b ing th tr nsf r m ti ns

e o e d m yst ri us tri ls th g ings
e a d o a o an e o a , e o an

i g
re tu rn n f s uls d spirits d scrib d in th Z h i
s o o D isc urs
an f , e e e o ar c o e o

th A nci nt M
”
e e an .

I I g n r l s ns Mr W T Fl gg is c rr ct w h n h st t s
n a e e a e e . . . a o e e e a e

t h t th Gn stics d K b lists h ld th t p rf cti n w rriv d t

a
“
e o an a a e a e e o as a e a

by m ns f succ ssiv r inc rn ti ns —S Y g

ea o e Tr nsf r m e e a a o .
”
ee
“
o a or a o a

ti n N w Y rk d L nd n 8 98
o .
”
e o an o o . 1 .
 E he
‘
astri nal
g Qion tettt of the fiahal ah 87

th e r e is m uch in its m od ern pr e s e nt ation by so m e

occultists w ho most str e nuously d efe n d its antiquity
, ,

a n d e v e n its divin e d e riv ation w hich h e lps to pl ac e it

,

outsid e philosophic al consid er ation ; in its fund a

m e nt a l n atur e it is the co m m on inh e rit anc e of all
hu m an sp ecul ation ; it n ee ds n e ith e r r ev e l ation nor
or al tr adition to p e rp e tu at e it The doctrin e of the .

S epfzzr ot/z on the oth e r h and is a t m ost a d egr ee

’

, ,

b e tt e r th an an y oth e r syst em of e m an ation an d no ,

such th eory can b e acc ept e d as a s atisfactory att e m pt

to expl ain the univ ers e At the e pochs w h e n th e s e
.

th eori e s w e r e possibl e th ey w e r e s e rious an d e xc e l l e nt

in th e ir int ention an d up to th at point th e ir int e r e st
,

is p er m an e nt for the history of hu m an thought To .

r eviv e th e m at the pr e s e nt day is b e sid e all r e ason .

J ust as th e n ec e ssity of fin al c aus ation w ith all the ,

difficulti e s w hich it involv e s is not disp e ns e d w ith by

,

r e cours e to e volution so the tr ansition fro m infinit e to

,

fi nit e fro m e t e rn al to t e m por al fro m absolut e per

, ,

fe ctio n to the i m p e rfe ct ord e r of the physic a l an d

m or a l w orld fro m G o d in a w ord to the m at e ri al is
, , , ,

not assist e d by supposin g st ag e s b e tw ee n th em This .

kind of co m pro m is e b e longs to a p e riod of hu m an

thought w hich has utt e rly p ass e d aw ay I t is the .

s am e w ith the doctr i n e of the tw o Count e n anc e s it

w as ad m ir abl e for its ti m e as an ezr em con b e t w ee n
' '

the Go d of the philosoph e rs an d the God of old I sr ae l ,

but at the pre s e nt d ay th e r e is not m uch n ee d to

bridg e th at gulf an d occultists in p articul ar w ho h av e
,

ab an don e d the orthodox in fa ith w ho are a lso v e ry ,

proud of this fact an d v e ry r e sol ute as to its

,

i m port anc e are l e ss in n e e d th an othe rs of such an

,

accommodation Sp ea king g e n er ally the K ab alah is

.
,
88 ne yortri n e
a
c
aah E i tet ature of the fi abal ah

an a tt e m pt to giv e d e pth an d signific anc e to a for m of

r e ligious faith w hich o ccultis m has at l e ast in its lit er al ,

a sp e cts agr e e d to s e t a sid e

, Its pn e u m atology is .

i m port ant to thos e w ho t ak e c er e m oni al m agic

s eriously an d the doctrin e of the virtu e in w ords ;
,

cont ain e d by i m plic ation in th at of the I nstru m e nts of

Cr eation is m uch in favour with a c ert ain school o f
,

occultis m ; but t ak e n altog e th er the cont e nt of the

, ,

K ab alah do e s not poss e ss the m o m e ntous ch ar act e r

w hich has b ee n a scr ib e d to it by thos e w hos e b e li e fs

h av e inv e st e d it w ith so m ething of l iving int er e st .

The n ext st ag e of our inquiry is to d e t e r m in e as far as

possibl e its cl ai m s to antiquity *
.

nti n d in c nclusi n t h t th r d r w h h
I t m ay b e m e o e o o a e ea e o as a

littl kn l dg H br w w ill d w ll t c nsult th curi us di gr m s

e ow e e of e e o e o o e o a a

w ll th L tin t xt f th r r f urt h p rt f R
’
as e as e a e o th A pp m t
e a e o a o o s en ro s a ur

i n L zér u m Sofia r
'

.
 B O O K III

SO U RC E A N D A U TH O R I TY O F TH E

K A BA LA H

A R G U JWE N Y

c i f cycl s f K b listic lit r tur in spit f d structiv

The tw o h e e o a a e a e, eo e e

critic is m r f r bl by t h ir m t ri ls t T l m udic ti m s
, a re e e a e, e a e a , o a e .

Th r is e e r s n w hy th B k f F rm ti n sh uld t b
no ea o e oo o o a o o no e

th ew rk f R A ki b
o o tr diti n ffir m s Th r is s lid
. a , as a o a . e e no o

e vid nc t supp rt th t h ry th t R M s s d L n w r t th
e e o o e eo a . o e e eo o e e

Z h r t th d f th t hirt nt h c ntury A t th s m ti m
o a a e en o e ee e . e a e e,

th b li f f ccult stud nts t h t t h s w rks r pr s nt

e e e o o tr diti n
e a e e o e e e a a o

d ting fr m
a rly p ri d f hist ry h ls littl
o an ea supp rt it
e o o o as a o e to o .

Th tt m pts t r f r th K b l h in dir ct m nn r t s m pri r

e a e o e e e a a a a e a e o o e o

phil s phic l syst m m ust b l rg ly t sid it h its nt c d nts

o o a e e a e se a e as a e e e

e v ry w h r but its n l gi s w it h th r syst m s r f r bl t

e e e, a a o e o e e are e e a e o a

n tur l si m il rity b t w n ind p nd nt c nclusi ns fund m nt l

a a a e ee e e e o o on a e a

pr bl m s f b ing A nt c d nt J w ish influ nc t hr ugh th

o e o e . e e e e e e o e

sc h l f A rist bulus d Phil m ust t b v rl k d but ls

oo o o an o no e o e oo e ,
a o

it m ust t b x gg r t d Th K b l h is m i g
no e e a e a e It h . e a a a en er zs .
'

as

its sch l stic c nn cti ns d it h its M h m m d n c rr

o a o e o , an as o a e a o e

sp don I f th r b
ences y pr p nd r c in
. giv n d ir cti n
e e e an e o e an e a e e o ,

its sph r f influ nc h b n Christi n r th r th n J w ish

e e o e e as ee a a e a e .

I . D AT E A N D D O C T R I N E O F TH E “
BOOK
O F FO R M AT I O N

W E are n o w i n po s s e ssion of the m ost i m portant

e l e m e nts of K ab alistic doctrin e an d the chi e f h eads of

its philosoph ic al instruction Th e re is m uch v e ry .

,

m uch m or e in its lit e ra tur e so m e of w hich must b e s e t

, ,
9 0
c
fii he yortrttte atth fitter atttre of the fiahal ah
a sid e altog eth er fro m consid er ation in a w ork w hich
w ould e xc ee d its purpos e if it e nt e r e d into abstrus e

an d t e chnic a l m att e rs w hil e so m e h as b e e n postpon e d ,

till a l at e r st ag e of our study b ec aus e although it is , ,

highly i m port ant to the right und e rst anding of the

sub j ect it do e s not involv e the points w ith w hich w e
,

are conc e rn e d at the inc eption First am ong th e s e .

points i s w h et he r an d ho w far w e are w arr ant ed by ,

e vid e nc e th a t c an be produc e d i n the op en d ay i n ,

r eg arding the lit er atur e w hich cont ains the doctrin e s

su m marise d by the pr e c e ding s ections as poss e ssing
an a uth e ntic ch ar a ct e r or the doctrin e s th em s e lv e s as ,

p art of a tr adition p e rp etu at e d in I sr ae l fro m v ery

e ar ly ti m e s .

For this p u rpos e it w ill b e conv e ni e nt to acc ept

the lit e r atur e as divisibl e into four cl ass e s The
B ook of For m ation (2 ) The co m m ent ari es on th at
work w hich pr ec e d e d the pub l ic app ear anc e of the
Zoh ar ; (3) The Zoh ar its e lf ; (4) The w ritings s ub s e
qu e nt th er eto *
.

The r eport of an e sot eric tr adition in I sr ae l did

not b e gin to circul at e through Christ e ndo m till the
fourt e e nth c e ntury an d th is as w e sh all s ee l at e r on , , ,

is expl ain e d by the fact th at the chi ef coll e ction of its

a rchiv e s w as unkno w n a t l east g e n e r ally in Jew ry , ,

its e lf till about 1 2 90 A D This coll e ction is th at ,

.

n Munk
So l f th
om o high st Fr nc h uth riti s
, o ne o e e e a o e on

K b lism t bul t s th f ll w ing cl ssific ti n in th D i ti m i

a a , a a e e d l
o o a a o e c o za r e e a

C ti
on ver s a X bb l (1 ) A sy m b lic l p rti n n m ly m ystic l
on , s v . . a a e . o a o o , a e ,
a

c lcul ti ns i Tl m m / G m t i N / i
a a o , . e .
, w hic h r f r t
ze u z, e a r a, o a r con , on e e o

B k I
oo 4 ; (2) A d g m tic
. p sitiv p rt w hich is in f ct o a or o e a , , a ,

c nc rn d w ith th hyp th sis f spiritu l ss nc s i ng ls d m ns

o e e e o e o a e e e , . e
.
, a e , e o ,

h u m n s uls
a d t h ir tr ns m igr ti n
o an (3 ) A sp cul tiv
e d a a o e a e an

m t physic l p rt n m ly S phi ti d ctrin

e a a a ,
d f rth I t is t
a e , e ro c o e an so o . no

a s tisf ct ry cl ssific ti n but th r is n d t criticis it h r

a a o a a o , e e no ee o e e e.
 § ourre aa h g uthari ty of the g abal ah 9 1

w hich is t e r m e d by K ab alists the w ork of the C h ariot ,

in oth e r w ords the Zoh ar The w ork of Cr e ation ,

.

,
—
th at is the Se pher Ye tz irah w as kno w n as w e h av e ,

ground for b e li eving to at l ea st o n e Christi an stud e nt ,

so far b ack as the m iddl e of the ninth c e nt u ry b ut ,

th e r e w as no cons equ enc e att ach e d to it for C hrist e n

do m The Se pher Yetz irah is suppos e d to e m body a
.

tradition h and e d do w n fro m the ti m e of A br ah am an d ,

th e r e is no doubt th a t the uncritic al spirit of s e v e r a l

c e ntu ri es r epres ent ed the p atri arch as its a uthor This .

doe s not s ee m howev e r as so m e mod ern criticis m has, ,

loos e ly suppos e d to h ave b ee n the vi ew univ e rs ally

‘
,

a dopt e d by the J e w ish l earning w hich a cc e pt e d the

docu m e nt Th at he r ec e iv e d an d he tr an s m itt e d it
.

w as undoubt e dly h e ld but the w ork its e lf do e s not ,

pr et e nd to h av e b ee n r e duc e d to w riting til l aft e r the

d e struction of J e rus al e m an d tr adition has ascrib e d its ,

for m al authorship to R abbi Akib a b e n J os e ph the ,

pupil of R J oshu a b en C han an ja w ho w as hi m s e lf the

.
,

succ e ssor as he w as also onc e the oppon e nt of

, ,

R abb an G am ali el Th e re i s nothing fl agrantly im pro .

b abl e in this attribution though it r each e s us l at e in ,

history Akib a w as a m ystic w ith w hos e notions the

.

sch e m e of the Se pher Ye tz irah w as in co m pl et e

accord anc e and he is the r e put e d a uthor of a noth e r
,

w ork d e aling w ith the m yst e ri e s of the H e br e w alph a

D r E d ers hei m ,
. bs rv s t h t “
H ist ry o of the J w ish N ti n
e a o ,
o e e a

it i pr p rly
s m n l gu
o th p rt f A br h m in w hic h by th
e a o o o e on e a o a a , , e

c nt m pl ti n f ll t h t is r und him h ulti m t ly rriv s t th

o e a o o a a a o , e a e a e a e

c nvicti n f th unity f G d 3 d d p 4 7 S ls G insburg

o o o e o o .
”
r . e . . 0 . o a o

s ys t h t it pr f ss s t b m n l gu f th p tri rc h I d s
a a o e e o e a o o o e o e a a . t oe

n thi ng f th s rt ; but th fi fth c h pt r m nti ns A br h m

o o e o e a e e o
“
a a o ur

f th r
a e O f c urs
. th l g nd f p tri rc h l d riv ti n b c m
o e, e e e o a a a e a o e a e

st r typ d quickly I th t w lft h c ntury R J ud h H L vi sp ks

e eo e . n e e e , . a a e ea

o f th B k f th C r ti n whic h b l ngs t
e oo of t h r A br h m
e ea o e o o o ur a e a a .
”
9 2
c
lihe 180mm
a anh fihtem ture of the fiahal ah
I n his int e rpr et ation of Scriptur e he fol l ow e d
an d e x agg e r at e d the principl e s of Hill e l the Gr e at an d

N ahu m of Giso H e pro m ulg at e d or at l e ast g av e .

, , ,

the w e ight of his a ut hority to the doctrin e th at e v e ry ,

s e nt enc e word an d p articl e i n the Bibl e had its u s e

,

”
an d m e aning
1 H is lit e r ary l abours w e r e a lso v e ry
'

gr e at for to him is attribut e d the arr ang e m e nt an d

,

r e d action of the H al akh a Subs e qu e nt g e n e r ations .

w e r e so i m pr e ss e d by his m arv e llous kno w l e dg e o f

divi n e things th at he w as ass ert e d to h av e discov er e d

m uch of w hich e v e n Mos e s w as ignor ant which in , ,

the s e ns e not int e nd e d is indub it ably tru e If w e , .

a d m it the e xist e nc e of a s e cr e t tr adition in I sr ae l w e ,

sh all not n e e d to qu e stion th at Akib a w as initi at e d

th er e in if w e a d m it the e xist e nc e of the Sepher
Yetz irah in th e s e cond c e ntury w e can i m agin e no ,

m or e prob abl e a uthor for th at w o rk i Nor is the d at e

e ss e nti a lly dis a gr ee abl e to a m od er a t e criticis m ; § it

is m e r e ly un e st ablish e d for w ant of e x act e vid e nc e I] ,

is c ll d th lph b t f R A kib b ing th l tt rs

It a e e a a e o . a, e e e e

a ll g ric lly xpl in d B t f s ys th t it w print d t Cr c vi

e o a e a e . u x or a a as e a a o a

in 5 97 w ith C m m t i P l i
1 , a S B i ol i tb
o H b w en a r u s ro x as . ee o eca e r a

R boi i
a B sili 6 8 9 4 v ls f l A
n ca . a rli r diti n f th
a, 1 1 -
1 , o . o . n ea e e o o e

A lph b t pp r d t V nic in 5 46
a e a S B
ea e t l i iva 74 e e 1 . ee ar o o cc ,
. 2 .

f E d h im H ist ry f th J w ish N ti n
ers e , o o e e a o .
”

I C uri usly n ugh M N ic l s d m its th d t n c ss ry but

o e o t , . o a a e a e e e a no

th e auth rship it sugg sts

o th gr und t h t A kib w rigid d
e , on e o a a as a an

h d str ng d ct r f th L w
ea -
o d t lik ly t
o indulg in sp cul tiv
o o e a an no e o e e a e

lucubr ti ns This sti m t w ith w hich it is di fficult t gr h ls

a o . e a e, o a ee, as a o

th e uth rity f Fr nck

a o th gr und t h t th T l m ud r pr ch s
o a , on e o a e a e oa e

A kib f ah i inc m m nsur t n ti ns f G d but Fr nck is p ssibly

or s o e a e o o o o a o

rli r ri gin f th w rk —L
,

m r influ nc d by hi b li f in th
o e e e s e e e ea e o o e o a

K bb l
a p 87 t q
a e, . e se .

Q uit ind p nd ntly of ccul t pr p ss ssi ns it h b n rgu d

e e e e o e o e o as ee a e

t h t th l ngu g f th S ph Y t i h is H br w w h lly n l g us
a e a a e o e e er e z ra a e e o a a o o

t t h t f th Mish n h
o a o e a .

I| D Schill r S i y x pr ssly s ys t h t th b k d ubt

z n ess e e a e no

b l ngs t A kib b th in subst nc d m n y —E y l p di B i

r . e -
a oo o
“
e o o a, o a e an a nc c o e a r
 Suarez anh c authority of the fiahal ah 93

w hich b e gins only w ith the ni nth c e nt u ry w h e n th er e ,

is tol erabl e r eason to infe r th at it w as kno w n by St .

A go b ard ‘
I t is not possibl e fro m an y int ern al t e sti
.

mony to fix the w ork as b e longing to the l at e r p eriod ,

for obviously an y book m ay b e far old e r th an the d at e

of its fir st quot ation w hil e the fac t if e st ablish e d th at , , ,

it w as kno w n in Fr anc e in or about the y ear 8 5 0 1

w ould cr e at e a pr e s u m ption th at it w as i n e xi st e nc e

m uch earli e r for lit e r atur e tr av e ll e d slo w ly in thos e

,

d ays We m ust r e m e m b e r also th at a Sep her Ye t

.

z ir a h is m e ntion e d in both T al m uds in conn e ction w it h

the doctrin e th at h eav e n an d e arth w e r e cr e at e d by a

m yst e rious co m bin ation of l e tt e rs an d th at F r a nck ,

ch aract eris e s the att em pt of m od e rn schol arship to

tan n ica , 9th cd t r m d riv d fr m r t signifying

.
, s v . . Midr asb i m , a e e e o a oo

to see k t t q u sti n Munk ls t k s thi s vi w in th rticl

ou or o e o . a o a e e e a e

s.v K bb l
. c ntribut d t th nint h v lu m f th D i ti i d [
a a e, o e o e o e o e c on n a r e e a

C ti
onv er s a t d [ L t P ris 8 3 3
on e e a ec u r e, a , 1 .

Th E nglish r d r m y c nsult T yl r s tr nsl ti n f B ’ ’

e g ea e a o a o a a o o as na e s

H ist ry f th J w s p 5 9 t q L nd n 7 8 A g b d w
o o e e ,
”
. 0 e se . o o . 1 0 . o ar as

A rc hbish p f L y ns o d wr t og inst tri ls by rd l d t h r

o , an o e a a a o ea an o e

sup rstiti ns f hi p ri d S th A bb Mig D i ti i d

e o
o s e o . ee e e
’
ne s
’
c on n a r e es

S i O
c ences lt l i l 3
ccu D spit t his pp r nt nligh t n m nt
es , v o . . co . 2 . e e a a e e e e

h figur s m ng th p rs cut rs f J w ry
e e a o S B g H i t i d
e e e o o e . ee as n a e, s o re es

l ff t v m 493 4 94
u }. . . 1 . 1

Th vid nc f lls s h rt f d m nstr ti n

e e e d is c nfin d t e a o o e o a o , an o e o

tw s h rt p ss g s in th
'
E pi t l S A g b di
’
o o a a e j i i e s o a . o ar ae u aa e r

S p u ti ti ib
er s I h first th J w s
on ur br nd d f t h ir gr ss
. n t e , e e are a e or e o

n ti ns f th D ity th gr und t h t t h y b li v H im t b p ss ss d
o o o e e , on e o a e e e e o e o e e

o f b dily f r m h ving distinct m m b rs d lin m nts including

a o o , a e e an ea e ,

o rg s f s ing h ring sp ki g d f rt h ; ls t h t t h y n t
an o ee , ea , ea n an so o a o a e o e

o nly difl o ne b t w n th b dy f G d d t h t f m w h is
ere nce e ee e o o o an a o an o

in H is i m g n m ly t h t h fing rs a e, infl xibl b c us G d

a e , a t e e are e e, e a e o

fi t n t hing w it h hi h nds I t s m s c rt in t h t St A g b d dr w s
'
'

e ec s o s a . ee e a a . o ar a

h r fr m th D scripti n f th B dy f G d I th s c nd
e e o e
“
e o o e o o o . n e e o

p ss g it is s id Furth r th y b li v th l tt rs f t h ir lph b t
a a e a e , e e e e e e e o e a a e

to h v xist d fr m v rl sting d b f r th b ginning f th w rld

a e e e o e e a , an e o e e e o e o

t h v r c iv d div rs
o a e fli
e e in irtu f w hic h t h y sh uld pr sid
e e e o ces , v e o e o e e

o v r cr t d t hi ngs —5 A g b di L g
e ea e i E p i pi Op .Om i . o ar , u
'
au nen r s s co , er a n a .

P t l gi
a ro o C C mp/ l m
a l
u rs u r
J P Mign P ris o e aeeu r an e . . e . a ,

185 p 78 t q
1, . e se .
 Gihe £ 0rtrtn e aah fitterature of the fi ahal ah
‘
94

distinguish tw o w orks und e r an id entic al titl e as

found e d in gross ignor anc e l I f ho w ev e r w e do .
ae
, ,

not pl ac e the w ork in T al m udic ti m e s w e m ay ,

conc e d e t hat i t c am e into e xist e nc e w ithin a

m e a sur a bl e d ist anc e of the stor m y p e riod i n w hich
the gr ea t T a l m udic c anons w e r e forcibly clos ed .

W e h av e n ext to distinguish b e tw ee n the d at e

w hich m ay b e surmis e d for the tr e atis e an d th at w hich

m ust p e rh aps b e attribut e d to the t eaching e m bodi e d

t her e in H av e w e an y ground for b e li e ving th at the
.

doctrin e of the Sep her Yetz irah is old e r th an the

E gypti a n c aptivity as its l e g e nd affi r m s P ,
This
qu estion m ust b e an sw er e d by an e m ph atic n eg ativ e .

The doctrin e und e r notic e giv e s pro m in e nc e to the

s acr e d an d divin e ch ar act e r of the H e br e w alph ab e t ,

an d w e h av e no w ar r a nt for supposing th at the art of

w riting w as poss e ss e d by Abr ah am e v e ry prob ability

is ag ainst it an d e v ery auth ority is agr e e d on this

point But the Sephe r Ye tz irah cont ains by i m plic a
.
,

tion at l east the doctrin e of an occult pow e r an d

,

s anctity inh er e nt in c e rt ain divin e n am e s an d w e ,

kno w th at t his b eli ef is v ery old in hu m an ity th at it ,

is found at an e arly p eriod in Ch ald e a A kkad ia an d ,

so forth I t is afflicting to m od ern int e llig e nc e but

.
,

it is of gr eat antiquity an d as it b e longs to thos e ,

countri e s w ith w hich I sr ael w as in cont act w e h av e ,

r e ason to think th at it b e c am e p art of the r e ligious

b agg ag e of the H ebr ew p eopl e long b efor e the
Sepher Ye tz irah the Alph ab e t of Akib a or the , ,

M is hn a its e lf w er e dr e am e d of O ccultis m has .

t his f ct Fr nck insists v ry str ngly m int ining th t

O n a a e o , a a a

t h s r f r nc s d m nstr t th xist nc f w rk r s rv d t
e e e e e e e o a e e e e e o a o e e e o a

f w d t h t t h is w rk is id ntic l w it h th S ph
an Y t i h w w a e e er e z ra as e no

h v it —
e a o e

a e L K ob l P ris
. a 84 3 p 7 5 t q
a a e, a , 1 , . e se .
 § ourre auh a
(
u thori ty of the fi ahal ah 95

att ach e d itse lf to thi s doctrin e } an d w e m ust allo w ,

th er e for e to occultists th at the m ost anci e nt doc um e nt

,

of K ab alis m l do es e m body som ething of tr adition

' '

fro m th e p as t p erh aps e v en fro m the p eriod of the

,

B abyloni an c aptivity as the T al m ud its e lf indic at e s , .

O n the oth er h and w e h av e no evid e nc e to show th at ,

the doctri n e of the I nstru m e nts of C r eation is m uch

prior to the d at e of the tr eatis e w hich d e v e lops it ; it

has no history pr e viously an d can th e r e for e b e pl ac e d ,

only in T al m udic in post Christi an ti m e s I t - -

.

should b e add e d th at the Se pher Ye tz irah i s p art of a

consid er abl e lit e r atur e of an occult or m ystic al co m
pl exion cov e ring the p eriod b e tw ee n the closing of the
T al m udic C anon an d the first r e port of the Zoh ar .

II . MO D E RN C R IT I C I SM O F TH E BO OK OF
SP L E NDOU R

The comm ent ari e s on the Sepher Yetz irah hich w

pr ece d e d the public ation of the Zoh ar m ak e no cl ai m

ls it w uld s m h th l ss pr n unc d f r m f
A nd s o a o, o ee , as e e o o e o o

m d rn Christi n m ysti cis m

o e S f x m pl h int r sting l
a . ee , or e a e, t e e e co

l cti n ntitl d L tt rs fr m Mystic f th Pr s nt D y by

e o e e e e o a o e e e a ,
”
an

a n ny m us w rit r S c nd diti n L nd n 889 pp 5 7

o o e . e o e o , o o , 1 , . 20 -
20 .

“
W s m t h v t l rn th
e ee i o n ms fGd bfr w
a e o ea e v a r ou s a e o o e o e e can

gr sp ti N m TI N m gr sps us w hil th t h rs
a re a e. v ri us
re a e a , e e o e a re a o

o ut r c urts t hr ugh w hic h w c m int th S nctu ry N m f

e o o e o e o e a a or a e o

G d o in t h t n m w find p stur w h r v r
a a ut r li f m y t k
e e a e e e e ou r o e e a a e

C m p r S int M rtin L E p i t t m ii 6 5 t
” ’ '
us . o a e / a -
q a , s r aes e zoses , o . . e se .

f l ght t p r h ps t m it t h t M y r L m b rt
ou no , ef th a , o o a a e a e , o ne o e

l t st dit rs f th S ph Y t i h ffirm s t h t it h n t hing in

a e e o o e e er e z ra , a a as o

c m m n w ith th K b l h by w hic h h und rst nds m yst ri us

o o e a a a , e e a a e o

ex pl ti n f th B ibl dr w n fr m th l tt rs f th t xt d m t
an a o o e e a o e e e o e e an a e a

physic l t h ry w hich nn ct G d w it h th w rld t hr ugh s ri s

a eo co e s o e o o a e e

o f m n ti n e f divi ity
a a A r g rds its d t
o s o h gr s t h t it is
n . s e a a e, e a ee a o ne

o f th nu m r us Mid
e l i m pr du d by th T lm udi c p ri d
e o r as z o ce e a e o .
 ahe find ri h e anh fitt t t th fiahal ah
c
96 er a u re a e

on antiquity an d m ay th er e for e b e r e s e rv e d for con

,

sid e r ation in th e ir prop e r pl ac e l at e r on The all e g e d .

tr ac e s of K ab alis m in w rit e rs of kno w n d at es also

prior to th at e v e nt m ay in lik e m ann e r b e l eft till w e
d e al w ith the docu m e nts cons e cutiv e ly W e m ay .
,

th e r efor e proc ee d at onc e to the absorbing probl em s

,

conn ect e d w ith the B ook of Spl e ndour C hi ef am ong .

th e s e are the vit al qu e stions (1 ) Wh eth e r m od ern :

criticis m is righ t i n ascribing the Zoh ar to the

thi rt e enth c e ntury as its p eriod an d to R Mos e s Sh e m ,
.

Tob d e L eon as its a uthor (2 ) Wh e th e r w e h av e .

e vid e nc e th at so m e at l e a st of its doctrin e w as in

exist e nc e a t a m uch e arli e r p e riod or as its l e g en d , ,

st at e s at the ti m e of the Ro m an E m p eror Antonin u s

,
.

To d et e r m in e t he s e points w e sh all do w e ll to gl anc e

first of all at the history of th e criticis m w hich has
b efall en this v ast docu m e nt .

We sh all ge t v ery littl e h e lp fro m the insight of

cont em por ary I sr ae l as to e it he r point The Sepher .

Ye tz irah w a s know n an d acc ept e d b e for e docu

m e nt ary criticis m can b e w e ll s aid to h av e b ee n born ,

an d so a lso w h e n the Zoh ar w as pro m ulg at e d it w as

a m ong a m ixe d a ud i e nc e w h o e ith e r too k or r ej e ct e d

it on a p r ior i grounds Thos e w ho lo at hed the yok e .

o f Aristotl e w hich Abr ah am b en D avid H a L e vi

, ,

Ab e n E z r a an d Mos e s M ai m onid e s w ould h av e

pl ac e d on the n e ck of J ew ry accord e d it a gl ad ,

”
w e lco m e ; all th at gr e at s e ction of J e w ry w hich w a s
6

c ntr ri ty f th tw syst m s is b st sh w n b y t his f ct

The o a e o e o e e o a .

My r s ys I t pp n nts w l m t univ rs lly J w ish A rist t li ns

e a s O o e e re a
‘
os e a e o e a

wh pp s d th nci nt s cr t l rning f th I sr lit s b c us it w

o o o e e a e e e ea o e ae e e a e as

m r in cc rd w it h th p h il s p hy f Pl t
o e a o d Pyt h g r s e d ind d o o o a o an a o a , an ee

m st lik ly m n t d fr m th s m s urc s th A ry n
o e e a a e d C h ld n
o e a e o e , e a an a ea

s t ric d ctrin —P/ il p/ y f [ o G oi l p

e o e o e . I t is th f ct
z oso z o n e ro , . 12 . e a
 § o urre anh g uthori tp of the fiab al ah 97

addict e d to astrology an d m agic took i t into th e ir

h e ar t of h earts it w as n eith er astrology nor m agic : ,

but it h ar m oni z ed w it h th e i r tr ansc end ent al aspir ations .

O n the oth e r h and it w as h at e d by the Ar istot e li an s ,

b ec aus e it did not consort w ith th e ir m e thods ) “ I t is

not till r e c e nt t im e s th at w e h av e an y int e llige nt
d efe nc e on the p ar t of J ew ish think e rs— Konit z in
1 8 1 5 Fr anck in 1 8 43 D avid Luri a in 1 8 5 7
, M unk in , ,

1 8 5 9 ; or on the ot he r h and a strong an d infor m e d

, ,

hostility as th at of Graetz j in G e r m any to quot e only

,
'

o n e inst anc e .

I n the influ e nc e ex ercis e d by the K ab alah upon

c ert ai n minds of C hrist e ndo m the Sepher Ye tz irah ,

m ust b e distinguish e d fro m the Zoh ar The for m e r .

has had no influ e nc e ; it w as ind ee d introduc e d to our

kno w l e dg e by a m on k of ex alt e d e rudition an d of
e cc e ntricity e qu ally gr e at but it w as not till the ,

sixt eenth c e ntury an d it found no sph e r e of op e r ation .

So m e of its Se phiro tic d ev e lopm e nts the co m ,

o nly w hich is f v lu ; Mr My r s xpl n ti n m y b r d in th

o a e . e
’
e a a o a e ea e

light f B k iii 5
o oo . .

W h n th S r c ns b c m th p tr ns f p hil s phy
e e a a e e a e e a o o o o .

th e tt nti n p id b t h by A r bi ns d C hristi ns t th w ritings f

a e o a o a a an a o e o

A rist tl oxcit d th m ul ti n f th J w s w h n t w it hst nding th

e e e e e a o o e e , o, o a e

a nci nt curs pr n unc d

e ll J w s w h s h uld instruct t h ir s ns in
e o o e on a e o o e o

th Gr ci n l
e rning
e a c ntinu d in t h i phil s phic l c urs
ea o e e r o o a o e

r ding A rist tl in H br w tr nsl ti ns m d fr m th in ccur t

ea o e e e a a o a e o e a a e

A r bic f
a C k w
,
t t his
or p ri d littl und rst d —G uld
ree as a e o e e oo .
”
o ,

H ist ry f Fr m s nry L nd n 88 5 ii 66 6 7
o o ee a o l 69 7 ,
”
o o , 1 , .
, s ee a s o , 0 .

1 P r h ps it is m r str ng t h n it is w ll inf r m d I s ee no
'
e a o e o a e o e .

tr c in G r t f y r l cq u int nc w it h th K b l h b ut w hic h
a e ae z o an ea a a a e e a a a , a o

h w ri t s s v g ly
e e d w it h th indiscri m in ti n w hic h w c nn ct w it h
a a e an e a o e o e

a s v g Thus h t r m s h Z h r n t ri us f rg ry w h r s th
a a e .
, e e t e o a a o o o o e ,
”
e ea e

c hi f n t ri ty c nc rning it is t h t ft r ig ht c nturi s f criticis m

e o o e o e a a e e e e o

sc rc ly tw ut h riti s
a e b of und t gr in t h ir sti m t
a o e c an e o o a ee e e a e .

Thr ug h ut t his p rt f hi hist ry w find c ntinu lly t hings unc rt in

o o a o s o e o a e a

d cri b d in th l ngu g f c rtitud

es e ed t hings fa w hic h t h r
a e o i e e, an or e e s

littl vi d nc if t h r w r v w h l m ing t sti m ny

e e e e as e e e e o er e e o .

H
 EEhe g astri tie aah igi t t f th fiahal ah
‘
9 8 era u re o e

m e n taries of R abbi Abr ah am an d R abbi A z ariel m et ,

w ith a c e rt ain audi e nc e am ong a fe w m e n of l earning ,

but th ey can b ear no co m p arison w ith the app eal m ad e

by the l arg e r cycl e For all C hristi an stud e nts the .

K ab al ah w as subst an ti ally the Zoh ar an d a s w e sh al l , ,

s e e subs e qu e ntly the offic e attribut e d to it w as a l m ost

,

e xcl usiv e ly e v ang e lic a l ; th at is to s ay the discov ery ,

th at th e r e had e xist e d in I sr ael fro m ti m e i m m em ori al , ,

as it w a s a ll e g e d a s e cr e t doctrin e w hich a pp e ar e d to
,

cont ain an alogi e s an d e v e n id e ntiti e s w ith fund a

m e nt al dog m a s o f Christi anity put the J ew s so cl ear ly ,

in the w rong by th e ir o w n showing th at th eir conv er

, ,

“
sion w as d eem e d in e v itab l efi Thus the antiquity of ,

the tr a dition w as not at th at ti m e ch all e ng e d in

Christ e ndo m an d ag ain it w as not a p eriod w h en

,

docu m e nt ary criticis m w as pursu e d with an y k ee nn e ss .

The fourt ee nth c e ntury m ad e the gr av e b ut ye t ,

e xcus abl e m ist a k e of supposing th at m ost p e opl e

,

w rot e the books a ttribut e d to th em Th ey acc ept e d .

the cl ai m of the Zoh ar for m uch the s am e r e ason th at

th ey w e r e p ersu ad e d of the a ntiquity of Ho m e r I n .

the e xisting st a t e o f schol arship to h av e ch all eng e d

o n e might h av e op e n e d an abyss b e n e ath the oth e r

,

a n d could w e ll h av e includ e d al l a nci e nt lit e r atur e in a

co m m on unc ert ainty Of cours e as ti m e w e nt on an d .

, ,

risti ns h v ls st m d th m
So m e C h a th K b listica e a o e ee e e e a a

b ks d th ir c nn cti ns ) b c us th y f und t h m m r f v ur bl
oo an e o e o e a e e o e o e a o a e

t th C hristi n r ligi n t h n th r c nt c m m nt ri s
o e a e o f th R bbins
a e e e o e a e o e a .

B ut th y f il d t c nsid r t h t th s s m ll g ric l b ks fill d

e a e o o e a e e a e a e o a oo are e

w it h i fi it d
an f ridicul us f bl s
n n u d t h t J w ish sup rstiti n is
e o o a e , an a e e o

m uch m r cl rly pr v d fr m t h m t h n
o e ea th m yst ri s
o e f o e a are e e e o ou r

r ligi n Willi m P st l h i m p s d s v r l t h l gi ns in this

e o . a o e as o e on e e a eo o a

m tt r h ving pr t nd d t
a e a find Christi nity in th b ks f th
e e e o a e oo o e
—
,

Z r R ic h rd Si m n H i t i C i tiq
o h a .
”
a Vi T t m t p 37
o , s o re r ue a ze
’
eux es a en , . 1 .
 ourre au h g u thori tg of the g abal ah
§ 99

the e av nge lic al instru m e nt prov e d to b e of no effe ct ,

its v al idity b e g an to b e ch all e ng e d b ut e v e n th e n it ,

w as sc ar c e ly on critic a l gr ounds So also e v e n at the .

,

inc e ption of the e nthusi as m so m e sc eptic a l voic e s ,

w e r e r ais e d b ut ag ain fro m uncritic a l an d pre de ter

,

m in e d m otiv e s ’
The C h risti ans w ho r ej e ct e d the
.

—
Zoh ar w e re lik e the J ew s w ho r ej ect d it the l att e r
e

b e c aus e th ey w er e A ristot e li ans the for m e r b ec aus e ,

t hey w e re C hristi ans w ho s aw no good in the G h e tto , ,

an d only the fin al i m p e nit e nc e of the lost thi ef in the

e rudition of To l e d o l

The cr e dulity or at l e ast the dis ability of ear ly , ,

stud e nts has b ee n am ply aton e d for in the spirit which

has gov e rn e d the l at e r critics of the K ab al ah I m ust .

confe ss th at in so m e c as e s th ey s ee m aft e r th e ir o w n ,

m ann e r to h a v e prej udg e d the qu e stion m uch as th a t

,

l aborious bibl iogr aph e r J ul ius B arto lo cc i prej udge d

it in th e s ev e nt ee nth c entury I t w as o ffe nsiv e to the .

dignity of the L atin C hurch to suppos e th at th er e w as

a riv a l tr adition full of illu m in atio n an d wisdom
, ,

pr e s erv e d unkno w n to the church in the r ej ect e d

hous e of I sr ael B y a si m il ar s enti m ent it has s e e m e d
.

intol er abl e to m od e rn t aste th at any occ u lt lit er atur e

should poss e ss a r e al cl ai m on att e ntion I t is th er e .

ng w rit rs w h did t p r m it t h m s lv s t b d c iv d
A mo e o no e e e e o e e e e

by th ll g d instru m nt f c nv rsi n high pl c m ust b cc rd d

e a e e e o o e o , a a e e a o e

t
o P trus G l ti
e d hi D
a a A n usi C t/ /i
an V i t ti t s e r ean s a zo ae er a s con r a

j t m
u a eorup y f i m first publis
er h d in
a’ a 5 8 , e 1 1 .

1 Th c n cti n b t w n C hristi nity

'
e on e d th Z h r still finds
o e ee a an e o a

an cc si n l xp it r in ccult circl s C nsult St nisl s d Gu it

o a o a e os o o e . o a a e a a,

E s s i as des Scien ces Ma u dites . 1 . A u Seu i / da My s tére . N ou v el l e

"
dition , cor r ig
'
te . P ri s
r h w dd d th G sp l
a . 1 8 90 .
“
The Zo ha as e e e o e

th spirit h f tifi d th s ul ; d i m m rt l w rks h v b n th

e as ruc e e o an o a o a e ee e

fruits f this u i n Th K b l h b c m C t h lic in th c h l f

o n o . e a a a e a e a o e s oo o

St J h A r m ntic critici s m inspir d by E liph Levi

”
. 8o n, 20
. o a e as .
r oo fli he gas tri ne aah fitteratnre of the y ahal ah

for e s aid out of h and th at the K ab alah r epr e s e nt e d ,

by the Zoh ar is a forg ery of the thirt ee nth c e ntur y

, .

W e m ust e nd eavour to co m pr e h e nd pr e cis e ly w h at is

involv e d in th is st an dpoint .

Th e r e are so m e lit e rary fabric ations w hich do not

n ee d a high d egr e e of schol arsh ip to expos e th em for ,

th ey m ay b e s aid to b etr ay th e m s e lv e s oft e n at e v ery ,

point . I n the d e p art m e nt of bel les l ettres it i s

su ffi ci e nt to m e ntion the s o c all e d Row l ey po em s -
.

Th e se as e v erybody is w e ll aw ar e w e r e forg e ri e s pur e

, ,

an d si m pl e an d th e ir disguis e is so e ntir e ly spuri ous

,

th at it can b e p eel e d off without an y di fficulty I t 1 8 .

not n e c e ss ar y to add th at th ey poss e ss e d th e ir

b eli e v e rs an d not furth er b ack th an the d ays of the
,

B ell e dition of Ch att erton the r ac e of Ro w leyites had

,

still a few surviv als for w e find the e ditor d e scribing

,

th eir ch ar act eristics in t er m s w hich h av e a w id er appli

c ation th an he w as conc e rn e d w ith at the m o m ent .

A tru e R o w l eyite h e s ays is not op e n to conviction

, , ,

a n d th e st at e m e nt o b t a ins in the c a s e of al l p er tin a

c io u s d e fe nd e rs of spurious lit e r ar y productions The .

position of the Ro w l ey MSS is fairly p ar all e l e d b y .

th at of m any occu l t docu m e nts among w hich as , ,

typic al inst anc e s w e m ay s e l ect the h andbooks of

,

C e r em oni al M agic Th er e are no w orks w hich b e tr ay

.

th em s elv e s m or e tr ansp ar e ntly an d abund antly th an

“ ”
the K ey of Solo m on a n d the Sacr e d M agi c of
”
A b ram e lin the M ag e a n d ye t th e y poss e ss at this
,

d ay th e ir b e li e v e rs e nthusi asts for the good faith of

,

th e ir cl ai m s to a high antiquity or a H ebr ew origin as ,

the c as e m ay b e .

Th e r e are again so m e fabric ations w hich poss e ss

a c e rt ain b asis i n fact ov e r which a m ass of forg e ry
,
 s ati res au h 3
C . 11 thnri tg at the fi abal ah 1 01

has b ee n arr an g e d O n e r e ady inst anc e in po int is

.

foun d in the po e m s of O ssi an for w hich th e r e w as ,

indubit ably a n ucl e us of flo ating G ae lic tr adition

w hich w as w rough t into his i m position by Mc Phers o n .

The r e su l t m ay d ec e iv e for a m o m e nt ev e n soun d

schol arship b ut its full exposur e is only a m att e r of
,

“
ti m e I n this c as e the e pic of W all ac e w as fat al
.
”

to the possibility of Fing al P e rh aps the L at in

.

a lch e m ic a l w ritings a ttribut e d to G e b e r m ay b e

r e gar d e d as typic al inst anc e s in occult lit e r atur e of
this for m of fr aud Th ey h av e sc arc e ly an y
.

r e s e mbl anc e to the A r abic origin als but such origin als ,

exist .

Fin ally th e r e are c e rt ain w orks w hich m ay or

,

m ay not b e fabric a tions but th ey e ith e r incorpor at e

,

so m uch g e nuin e m at e ri al b e longing to the d ep ar t

m e nt of l it e r atur e w hich th ey pr e t e nd to r e pr e s e nt or ,

e ls e are so skilfully construct e d th a t the b al a nc e of

prob ability is pois e d pr e tty e qu ally conc e rning th e m ,

an d it is a l m ost i m possibl e to arriv e by i m p arti al ,

m e thods at the d e t e r m in ation of th e ir cl a i m s

, I do .

not know wh eth e r th e re i s any good inst anc e in bel les

lettres of this kind of a ll eg e d fa bric a tion H ogg s ’
.

“
J acobit e R e lics of Scotl an d is p erh aps the n ear e st
appro ach to a p ar a ll e l Th at coll ection un doubt e dly
.

cont ain s a l arg e proportion of g e nuin e m at e ri al but it ,

is susp ect e d th at the E ttrick Sh e ph e rd suppli e d a

proportion of the co ll ection by his o w n skill in v e rs e
cr aft an d criticis m though it has not conce rn e d its e lf
, ,

v e ry s e riously is pe rh aps fair ly divid e d on the

,

qu estio n I n occult lit e r atur e w e h av e s ev er al sign al

ex am pl e s of this suspe ct e d w r iting w hich has not b e e n

found out to the satisfaction of the i m p arti al min d .

 dl he B ed t i me arch fitt t of the fi ahal ah
C
1 02 era ure

For e x am pl e a few of the H er m e tic books w hich are

, ,

usu ally cl ass e d by schol ars as productions of the

Al ex an dri an p e riod an d th e r efor e post Christi an are
,
-
,

h e ld by oth e rs to r epr es e nt occult tr aditions of con

s id e rab l e a ntiquity an d I do not think th at the c as e
,

has b e e n de cid e d for all ti m e as r e g ards so m e of th e s e

w orks . B ut the m ost r e now n e d of all the inst anc e s is
th at w ith w hich w e are h e r e conc e rn e d— the K ab alah
its elf D e structiv e criticis m has m aint ain e d th at its
.

for e m ost w ork w as forg e d by a singl e w rit e r of in dif ,

“

feren t cl ai m s to our int e ll e ctu al consid e r ation at the ,

e n d of the thirt e e nth c e ntury Th e r e is as w e sh all

.
,

s e e no positiv e e vid e nc e on this po i nt w hich is w orth

,

n am ing an d the pr e su m ptiv e e vid enc e i s not at all

,

strong Th ere is v ery good proof of l at e w riting but

.
,

the th eory of the fab ric ation of the Zoh ar by Mos e s

de L e on puts an al m ost i m possibl e burd e n on the

should e rs of th at qu e stion abl e p erson ag e an d is ,

g e n er ally the w ork of w rit ers w ho h av e not p ai d

su ffici e nt r e g ard to the possibl e e xist e nc e of m uch of
the tr a dition al doctrin e w hich is su m m aris e d in the

Zoh ar at a p e riod pr e c e ding its app ear anc e by so m e

c e ntur i es .

W e a d m it th er efor e th at K ab alistic lit e r atur e

, ,

b e longs to a susp e ct e d cl ass but how w e are to r eg ard

,

its i m p e ach m e nt is a differ e nt qu e stion The fact th at .

this inquiry has b e e n und ert ak e n w ill indic at e th at in ,

m y o w n O pinion the hostil e critic m ust ch ang e the

,

n atur e of his indict m e nt As r eg ards its m at e ri al an d

.
,

usu ally as r e g ards its m otiv e spurious lit er atur e ,

b e longs to the m os t account abl e cl ass I t falls into .

lin e r eadily Wh er e th er e are co m pl ex workings of

.

the hu m an m ind as in the Zoh ar th er e sinc e rity is

, ,
 0am aah a u thor i ty at the fi abal ah
3 c
1 03

usu ally pres ent The K ab al ah is m uch too singul a r in

.

its m e ch anis m to b e r efer abl e to a solit ary a uthor .

So far as th e r e i s e vid e nc e on the sub j e ct th at ,

e vid e nc e t e n ds to sho w th at it gr e w an d th at in its ,

fin al st at e it w as n e i th e r w holly old nor e ntir e ly n ew ,

but doc tri n e m or e or l e ss fam ili ar or follow ing fro m

“
famili ar doctrin e f Th e s e facts are n o w in cour s e of
r e cognition outsid e occult circl e s in the ac ad e m ic ,

pl ac e s w hich rul e g e n er al opinion O f this Dr . .

Schill e r Sz in es s y o ffe rs the b e st e vid e nc e w h e n he

-

“
obs erv e s th at al m ost all th at the l at e st critics h av e
s aid conc e rning the age of the v arious T argu m i m an d
”
M idr ashi m including the Zoh ar w ill h av e to b e
, ,

”
uns a i d

III . TH E D AT E A N D AU T H O R SH I P O F
TH E BOO K OF SP L E NDOUR

The th eory hich accounts for the Zohar on thew

ground th at it w as w ritt e n by Mo s e s de L e on in the

l att er h alf of the thirt eenth c e ntury do e s not d ep en d
m e r e ly on int e rn a l e vid e nc e ; it is not e xcl us iv e ly an
infe r e nc e m ad e by m od e rn criticis m fro m al lusions to
l at e e ve nts found h e r e an d th e r e in the w ork ; it is

is is v y n rly th p siti n f S l m n Mu k w h
Th er ea e o o o o o o n , o

m int ins t h t th Z h r
a a d its c n cti ns t h t is th v ri us tr cts
a e o a an on e o , a , e a o a

an d fr gm nts w hi c h nt r int
a e th c m pil ti n t th inv nti ns
e e o e o a o , are n o e e o

o f i m p st r but t h t nci nt d cu m nts w r us d by th dit r

an o o a a e o e e e e e e o

w xt nt —
, ,

including Midr s hi m w hic h t a M 1 g d P/ i l are no no e a .

‘
e an es e z o

sop / i /
z e,i tA b
u ve e P ris 8 59 p 7 5 t q I spit f t his
ra e . a . 1 ,
. 2 e se . n e o ,

Munk did t c sid r th Z h r t l st in its pr s nt f r m

no on e e o a , a ea e e o , as

t i r t th s v nt h c nt y but r th r t h t th K b listic d v l p
an er o o e e e e ur , a e a e a a e e o
m nts w hi c h it r pr s n ts t k pl c in th t hirt nt h c ntu y
e e e e d oo a e e ee e r , an

w r e e ith r influ n d by G bi l by s urc s c m m n t b th

e e e ce e ro or o e o o o o .

l b d pp
'

z .
76 77. 2 , 2 .
1 04
C
fil he E artrttte aah Eili terature of the fi ahal ah

not a pr e su m ption aris ing only fro m the fact th at the

Sp an ish Je w w ho is susp e ct e d of the spl e ndid
”
i m postur e liv e d by tr anscribing copi e s of it th at it ,

ha d n ev e r b ee n h eard of pr e vi o usly or th at the ,

origin al MS fro m w hich R Mos e s cl ai m e d to h av e

. .

dr aw n has n e v e r co m e to light I t is b as e d upon .

e vid e nc e w hich cl ai m s to b e cont e m por ary or th e r e ,

a bouts w ith the app e ar a nc e of the Zoh ar its e lf

, It .

m ay b e h ighly prob abl e th at in the abs e nc e of an y

such t e sti m ony the s am e poin t w ould h av e b ee n
r each e d ind ep e nd e nt l y but the fact r e m ains th at it is ,

not the discov ery of m od er n cr iti ci s m at all ; it

tr an spir e d w ithout b eing sought for an d h e nc e the ,

c as e ag ainst the w ork is b as e d both on ext e rn al an d

int ern al grounds I t is not th er e for e at fir st sight a.

w eak c as e an d I h av e sk etch e d it fully an d fr ankly

,

th at I m ay not b e accus e d of an y bi as in the m att e r .

At the s am e ti m e it is m y purpos e to show th at the

indict m e nt br eaks dow n altog eth er .

L e t us dispos e fi rst of all of the all e g e d e xt e rn al

e vid e nc e I n the ye ar 1 5 66 th e r e app ear e d in
.

H e bre w at Const antinopl e a w ork e ntitl e d S epizer

“ ”
Yn lza s i n or Book of G e n e alogi es by R Mos e s
, ,
.

Abr ah am b en Sam u e l Z akut w ho be longs to the ,

lth ugh I h v c ll d this f ct b c us it is cc pt d by ll

A o a e a e a a , e a e a e e a

cr t s w h cc pt th cc unt f th Z h r giv n in th S pl i
i 1e o a e e a o o e o a e e e r r

Y i i
u / as n , it s m s t m t h t th st t m nt h
ee o i f f bl
e Th a e a e e as an a r o a e . e

Z h r is v ry l rg w rk d M s s d L n m ust h v m pl y d
o a a e a e o ,
an o e e eo a e e o e a

v ry l rg st ff f c pyi sts in rd r t tr nscrib it fr qu ntly Th r

e a e a o o o e o a e e e . e e

is vid nc h w v r th t h m pl y d y
no e e e, o e but if h w rk d
e , a e e o e an on e e o e

singl h nd d h c uld t h v m d l rg su m s
e- a e , e o ll g d by
no a e a e a e , as a e e , so

sl w pr c ss I t h b n sugg st d lt rn tiv ly t h t h pr fit d
o a o e . as ee e e a e a e a e o e

m uch by th p tr n g e f th w lt hy J w s t w h m h d dic t d hi
a o a e o e ea e ,
o o e e a e s

w rks but
o , t t his t h r
as is c nclusiv vid nc I t is m r ly
o e e no o e e e e . e e an

inf r nc fr m th f ct t h t h d dic t d s v r l t h r w rks t

e e e o e a a e e a e e e a o e o o co

r ligi nists w h w r hi p tr ns
e o o e e s a o .
 § ou rre aah A u thori ty
{ of the g ahal ah 10
5

s e cond h al f of the fift eenth c e ntury Its point of .

‘

vi ew w ith r egard to th e Zoh ar is th at the spl e ndour

of th at w ork is tr u l y an illumin ation of the w orld ;
th at it cont ai ns the d ee p s ecr ets of the L aw an d of
the conc e al ed tr adition in I sr ae l ; th at it is confor m e d

to the truth as r e g ards the w ritt e n an d or al law ; th at

it e m bodi es the s ayings of R Si m e on b en Jo chai of .
,

the p e riod of the E m p e ror Anton inus und e r w hos e ,

n am e it app ea rs b u t i s r eally the w ork of his

,

di scipl e s ; an d th at fin al ly it did not b e co m e public

, ,

till aft e r the d eat h of N achm anides n am e ly the , ,

s econd h alf of the thirt e e nth c e ntury I t is th e r e for e .

obvi o us th at Z akut must not b e cl ass e d a m ong thos e

w ho O ppos ed the Zoh a r as so m e m od e rn critics h a v e ,

att e m pt e d

I t w ill s eem al m ost incr e dibl e th at in this w ork ,

w hich so e l abor at e ly d efe n ds the Zoh ar a n arr ativ e ,

should appe ar w hich r e pr e s e nts it as an i m postur e

d evise d fro m m erc e n ary m otiv e s by Mos e s de L eon ,

y e t such a t first sight is the c a s e an d a s such it has ,

b ee n acc e pt e d by thos e w ho i m p e ach the K ab alah .

The expl an ation is in r eality si m pl e ; the n arr ativ e in

qu estion is a fr ag m e nt an d the proof th at its m issing
,

conclusion is r e ally to the cr e dit of the Zoh ar an d ,

e xculp atory as to the tr an scrib e r of th at w ork is found ,

in the fact th at the p erson w hos e adve ntur e s it r e l at e s

b e c am e subs e qu ently assur e d th at the Zoh ar w as not
a sordid forg e ry as he e m bodi e d so m e of its principl e s
,

in o n e of his o w n tr eatise s The m os t bi ass e d of .

'

t is t y th r ign f F rdin nd d I s b ll H w
Tha o sa ,
to e e o e a an a e a . e as

a
J w f S l m nc but h t ug ht t S g ss
e o a a a a, Wh n th dict f
e a a ara o a . e e e o

expulsi n w p blish d h r tir d int P rtug l d w pp int d

o as u e e e e o o a an as a o e

R y l H ist ri gr p h r by K ing E m nu l
o a o o a e H is w rk m br c s th a e . o e a e e

entir p ri d b t w n th cr ti n f th w rld d th y r 5
e e o e ee e ea o o e o an e ea 1 00 A . O .
 "

1 06
‘
Eihe < B ortri tte aah tt
fi ature
er of the fi ahataa

m od e rn critics Dr Gr aet z , .
, a d m its the forc e of this
fact .

The n arr ativ e is conc ern e d w ith the a dv e ntur e s

of I s aa c de Acco a discipl e of N achm an ides w ho ,
*
,

l aid cl ai m to the p erfor m anc e of m ir acl e s by a tr ans

position of the H ebr ew l e tt ers accordin g to a syst em
w hich he pr e t e nd e d th at he ha d l e arn e d fro m the

a ng e ls I nd ep end e ntly th er efor e of the Zohar he

.
, , ,

w as a K ab alist aft e r his o w n f ashion an d w e m ay , ,

susp e ct a vision ary ,I n e ith e r c as e he w as at .

,

Nov ara in I t aly about 1 2 9 3 w h e n he h e ard th at a

, , ,

Sp an ish R abbin w as in poss e ssion of the origin a l

Zoh ar MSS an d b e ing v ery anxious to s ee th em he
.
, , ,

m ad e a j ourn e y into Sp ain H e th e r e l e arn e d by .

r e port th at the e ru dit e Mos e s N achm an ide s w as s aid

to h av e tr ans m itt e d the book to his son in C at aloni a
fro m Pal es tin e l b ut th at the ship w hich bor e it w as
,
' '

d rive n by the w ind to A rago n ia j or to C at aloni a an d r

, ,

the pr e cious volu m e c am e into the h ands of Mos e s de

L eon At Vall adolid I s aac d e Acco m ad e the

.

a cqu aint an c e of the l att e r w ho d e cl ar e d upon o ath ,

th at he w as i n poss ession of the MS an d th at it w as .

a t his ho m e in Avil a w h e r e h e w ould e xhibit it to ,

I s aac Th ey und ertook a j ourn ey tog e th e r w ith this

.

ob j e ct but Mos e s de L e on di e d at A re v o lo on the

,

w ay § .H is co m p anion proc ee d e d to Avil a an d th er e ,

cr b si g d by th Sult n f E gypt in 9 I s c w
A e, e e e e a o 12 1 . aa as

on e f th J w ish r fug s fr m t h t city

o e e d s m s t h v su ff r d
e ee o a ,
an ee o a e e e

i m pris n m nt f ti m
o e or a e .

1 I t is curi us th t th discipl sh uld first l rn t h t hi m st r

1
o a e e o ea a s a e

was in p ss ssi n f such tr sur by fl ting ru m ur fr m gr t

o e o o a
‘

ea e a oa o o a ea

dist nc
a e .

I T h r f r nc is pr bebly t T rr g
e e e n A r g n
e h o a o a a o a, as a o as no

s b rd
ea oa .

S f th cc unt r pr s nts M s s d L n
o ar e a cting w ith
o e e e o e e eo as a

p rf ct sinc rity in th m tt r
e e e e a e .
 S ource anh gl u thori tp of the fiahal ah 1 07

pros ecut e d his inquir i e s am ong the r el ativ e s of the

d ec eas e d B y o n e of th e s e n am e ly by D avid R afo n
.
, , ,

of Corfu he w as infor m e d th at Mos e s d e L eon had

,

b ee n a sp e ndthrift w ho d e rive d gr e at profit fro m hi s

w ritings but n e gl e ct e d his w ife an d d au g ht e r w hil e
, ,

as for the Zoh ar he ha d m ad e it up out of his o w n

h ead H o w far I s aac w as i m pr e s se d by this st at e

.

m e nt do e s not a ppe ar e xpl icitly b ut he n ext had ,

recours e to a w ea lth y R abbin of Avil a n am e d J os eph , ,

w ho co mm unic at e d w ith the w ido w an d d aught e r of

Mos e s offering for the m aid e n the h an d of his son

,

an d a subst anti al do w ry if th e y w oul d produc e the

origin al MS of the Zoh ar The w o m e n had b ee n l eft

. .

in poor circu m st an c e s an d th e r e w as e v ery r e ason to ,

suppos e th at th ey w ould co m ply gladly Th ey .

,
I
ho w e v e r concurr e d in affir m ing th at th e r e w as no
,

such MS th at the d e ad m an had co m pos e d the w ork

,

out of his o w n h e ad an d w ritt e n it w ith his ow n h and ‘

.

His qu e st h aving thus fail e d I s aac de Acco l eft Avil a ,

an d proc ee d e d to T a l av e r a w h e r e he m e t w ith R ,
.

Jos e ph H alle vy the son of a K ab alist n am e d To dro s

, ,

w ho , in r e ply to his inquiri e s affir m e d th at the ,

g en uin e Zoh ar w as in the h ands of Mos e s de L eon ,

as he had hi m s e lf prov e d concl usiv e ly The n atur e .

of the proof do e s not app e ar an d the account of Is aac ,

br eak s off abruptly in the m iddl e of a s e nt e nc e

d e scribing so m e t e sti m ony w hich he r e c e iv e d a t
T o l e d o as to an anci e nt R abbin n am e d J a c o b w ho , ,

“
had t estifi e d by h e av e n an d earth th at the book

H nc
did t mpl y tr nsc ib rs d w h t v r pric h
e e he no e o a r e , an a e e e e

m yh v
a bt in d f c pi s f h w rk h c uld t h v m ultipli d
a e o a e or o e o t e o e o no a e e

m y
an If ssidu us h
. uld h v h d ti m f sq u nd ri g if
a o , e co a e a no e or a e n

idl m n y t sp nd
e , no o e o e .
 lithe £0ctrine aah t
fi rature the fiahal ah
c
1 08 te of

Zoh ar of w hich R S i m e on b en Jo chai is the

, .

a uthor

I h av e p ass e d ov e r purpos e ly in this bri ef account

s e v er al m in o r d et ails w hich h av e aw ak e n e d suspicion
a s to the hon e sty of the n arr a tiv e for it is unn e c e ss ary ,

to confus e the issu e s The point is th at it clos e s with .

tw o sol e mn t e sti m oni e s to the a ut he nticity of the

Zoh ar an d by the cour s e w hich b e subs e qu e ntly took

,

I s aac d e Acco m ust h av e conclud e d to abid e by th e s e .

Assu m ing th at the n arr ativ e is truthful the evid e nc e ,

w hich w a s s e t a sid e as insu ffici e nt by the o n e p e rson

w ho has r e cord e d it c annot b e acc e pt e d by i m p arti al

criticis m un e nforc e d by oth er consid e r ations So far .

t here fore as the a ccount in the Sepher Yu na s i n i s

conc e rn e d it is not prov e d th at Mos e s de L e on w rote
,

“
the Zoh ar out of h is o w n Z akut hi m s e lf
m e ntions an opinion th at he did w rit e it und e r the
gui d anc e of the W riting N am e i e by ange lic r ev e l a ,
. .
,

tion but I do not conc e iv e th at it is n e c e ss ary to

,

discuss this possibility .

The st at e of th e c as e as it st ands is confus e d an d ,

m ost p ersons w ho h av e t a k e n p art in the controv e rsy

h av e b ee n l e d into m or e or l ess contr a diction T hos e .

w ho h a v e r e g ard e d M os e s d e L eon as nothing m or e

th an a tr anscrib er h av e had to r e ckon as th ey could
w ith c e rt a in d am aging r e fe r e nc e s to l at e ev e nts w hich

utsid this d cu m nt t h r is m r v r
1 O
‘
e pr f f
o e e e , o eo e , no oo , so ar as

I m w r
a a t h t h w v n c nn ct d w ith it tr nscrib r Furth r
a e, a e as e e o e e as a e . e ,

sp king still und r c rr cti n th Y fi i is th

ea e o uth rity by
e o , e u as n e o ne a o

w h ich w fix i m p rt nt d t th d th f M s s d L n
e c an so o a a a e as e ea o o e e eo .

W h w th R bbi f t his n i
o as e d pl c af wh m S mu l
o f a n e an a e, or o a e , s on o

I s c tr nscrib d
aa , c py f th M n
a e 45
a w hic h c py is still
o o e ar e , an n o 1 2, o

pr s rv d in th Gu gl g L ibr ry P ris ? I t is nu m b r d 7 7
e e e e n un a ,
a e e 1,

a cc rdi g t Fri dl and r s pr f c t th third v lu m f hi v rsi n f

o n o e e
’
e a e o e o e o s e o o

M i m nid s p xiv
a o e , . .
 5 0m m aah gtuthofi tg of the w hiti s h 1 09

are found in the Zohar an d th e ir e xpl an ations ar e ,

oft e n q u it e w orthl e ss ; thos e w ho r e g ard the tra n

scrib er as the conc eal e d author h av e had to m ee t as
th ey might the e xtr e m e difficulty of supposing th at
such a coll e ction w as the production of o n e individu al ,

an d th at individu a l M os e s de L eon Th e ir expl an a .

tions al so are of l ittl e v alu e an d are for the m ost p art

m er e ly ing e nious ass um ptions .

The int e rn al e v id e nc e ag ainst the Zoh ar m ay b e

r e duc ed und er the follo w ing h e ads
()1 I t r e f e rs to th e vo w el points w hich are

all e g e d to h av e b een inv e nt e d in post T al m u dic -

ti m e s ()
2 I t quot e s or borro w s fro m a book e ntitl e d
”
the D uti e s of the H ear t w ritt en by a Jew of ,

Sarago s s a r about the mi ddl e of the e l ev e nth c e ntury

’
.
,

(3) I t m e ntions t w o kinds of phyl a ct e ri e s or T e

p h il im , ,

w hich fact is suppos e d to prov e the l at e origin of the

e ntir e w ork 1 () I t quot s uthoriti s post rior to

’

4 . e a e e

its all eg e d p e ri o d ()
5 I t is w ritt e n in Ar a m a ic ,

w h e r e as at the p e riod to w hich it i s ascrib e d Ar am ai c

w as the v e rn acul ar whil e H e br e w w as m a d e us e of in ,

r eligious w ritings .

li s L vit G r m n J w f th sixt nt h c ntury w

E a e a, a e a e o e ee e , as on e

of th first t
e ffir m h l t instituti n f th p ints w hic h h
o a t escrib da e o o e o , e a e

t th J w s
o e f Tib ri s b ut th b ginning f th sixt h c ntury
e o e a I
a o e e o e e . n

r ply t t his it h b n dv nc d t h t t th p i d th sc h ls f
e o as ee a a e a a e er o e oo o

Jd h d b n cl s d
u zea a d t h t J wi sh l rning w
ee o et h n c ntr d
,
an a e ea as e e e at

B byl n ( D vid L vi L i g S
a o s ee p rt i c iii
a L nd n
e : n ua acr a , a . . . 1, o o ,

Ginsburg h w v r d pts th t h ry f L vit subj ct t

, o e e , a o e eo o e a, e o

th m d ific ti n t h t t h y w r
e o a intr duc d b y th K r it R M c h
o a e e e o e e a a e, . o a,

at th d f th si x t h c ntury
e en o D vid L vi
e h t h r h nd e . a e , on t e o e a ,

m k s t h ir r c pti n by th K r it J w s
a e e e e pr f f t h ir ntiquity
o e a a e e a oo o e a ,

b c us t h y w r pr f ss d n m i s tr diti n d inn v ti n
e a e e e e o e e e e e to a o an o a o .
”

U n f rtun t ly th r
o a e p int d H br w MSS p i r t th t nt h
, e e are n o o e e e . r o o e e

c nt ry
e u .

1 R B h l b J ph I b B k d
“
. e a en os e n a o a.

I F g n r l d scripti n f th Tp/ il i m B g H t
or a e e a e o o e e z , see as na e ,
'

zs ozr e
'

d [ if t rn ii i p 7 5
es u s, t
o q . . . 2 e se .
 1 10 {the £0rtrttte auh fi ature
tter of the fiahal ah
Th e s e di fficulti e s are m e t by d efe nd ers of the
Zoh ar in the follo w ing w ay
()1 T he vow e l points ar e not the inv e ntion of
ti m e s post e rior to the T al m ud ; the proof is th at th ey
are m e ntion e d in the T a l m ud an d there is no qu e stion
'

th at this w ork is long a nt e rior to the thirt ee nth

c e ntury I n the T al m ud th ey are s aid to h av e b ee n a
.

rul giv en to Mos e s on Mount Sin ai

e f
The pre .
s

Christi an exist e nc e of the point syst em w ith the

e xc eption of a v e ry fe w c a s e s occurring in the P e nt a

t e uch w hich m or eov e r are not vo w e l points this is

, , ,
-

o n e thing a n d m ust b e l e ft to thos e w ho affir m it

,
;
its exist e nc e in T a l m u d i c tim e s r th at is prior to the ,
’
,

clos e of the sixth c e ntury is anoth e r an d all th at is ,

r equ ire d i n the pres e nt c as e to d e stroy the v al idity

o f this o bj e ction to the g e nuin e ch aract e r of the
Zoh ar i
()2 T h e tr e a tis e on the D uti e s of the H e art
i s c e rt ainly a work of the e l e v e nth c e ntury b ut it is ,

a dv anc e d th at its a uthor hi m s e lf borro w e d fro m the

Zoh ar in an e arly for m the e xist enc e of which is ,

tr ac e abl e fro m T al m udic r efer e nc e s und e r the n am e

, ,

T r tis
ea e N eda r eem , a ls o B ao . Megi ll a/z , B oo . B er oeotlz, an d

B ab . E is is ls th t sti m ny f th Z h r bvi usly

r u vin . Th a o e e o o e o a , o o re

pr ducing curr nt l g nd b rr wing fr m th tr diti n l st r h us

o e e e , or o o o e a o a o e o e

o f th T l m ude a .

1 S D vid L vi p i t w h s ys t h t in s v r l pl c s f th
‘

ee a e , o . c .
, o a a e e a a e o e

B byl ni n T l m ud m nt i n is m d f th distincti n f th cc nts

a o a a e o a e o
“
e o o e a e ,

an d in p rticul r
,
f th acc nts f th l w w hich m ight b sh w n d
a , o e a e o e a , e o an

p int d t by th h nd c ns q u ntly th y m ust b visibl m rks

o e a e a , o e e e e e a or

figur s d t b und rst d b th f th v w l p ints d cc nts ”

e , an are o e e oo o o e o e o an a e .

Th ugh b l nging t rly p ri d f th c ntr v rsy L vi s d f nc ’

o e o o an ea e o o e o o e , e e e e

is still w rt h r d ing B g t m ii p 7 6 3 r f rs th inv nti n

o ea . as n a e, o . . .
, e e e e o

t th
o l v nth c ntury
e e e e e .

3 Th c m m nt ry f St J r m
: e o J r m i h is p sitiv pr f
e a o . e o e on e e a o e oo

t h t th v w l signs w r t in xist nc in hi d y
a e o e e e no e e e s a .
 § ou rrc aah 3 11 11101 119 of the fi abal ah 1 1 1

of the Mi d r as /z of R abbi Si m eon B en Jo chai It is .

"
i

a lso s aid th a t the a u thor w as a cont e m por a ry of R abbi

Abr ah am w ho w rot e a co m m ent ary of r eput e upon

,

the B ook of For m ation but t his m yst e rious p e rson age , ,

the pr et e nd e d instructor of N ichol as F l am e l in the

s e cr e ts of al ch e m y di e d at the clos e of the t w e lfth ,

c e ntury As it is obvious th at the ob j e ction w ith

.

w hich w e ar e h e r e conc e rn e d is e quiv al e nt to b e gging

the qu e stion at issu e so it is fa irly m e t by the opposit e ,

a ssu m pti on It is uns e rious an d m ay b e dismiss e d

. .

(3) Th e e xist e nc e of tw o kinds of phyl a ct e ri e s

ar os e through a diff e r e nc e of r abbinic al opinion as to

the Scriptur a l p ass ag e s to b e us e d on th e m The .

qu e stion is w h e th e r this diffe r e nc e of O pinion occ u rr e d

in the e l eve nth c entury an d l at e r or w h eth er it ,

origin at e d in earli er T al m udic ti m es C ert ain st at e .

m e nts an d infer e nc e s th e r efro m are s e t for th by

d efe n d ers of the Zoh ar in support of tn e s e cond vi ew ,

but the u s e of tw o kinds of phyl act e ri e s b efor e the

t enth c e ntury has not b ee n cl e arly d e m onstr at e d .

(4) Th e cit ation by t he Zoh a r of l a t e a u thoriti e s

b elonging to the A m or ai m school is m e t by r epr e s ent
ing it in its pr e s e nt for m as the gro w th of s ev e r al
c enturi es w hich i s prov ably tru e of m ost ea rly H ebrew
,

lit e r atur e c anonic al or not The indir e ct str e ngth of

,
.

this vi e w is consid e r abl e but it is m uch w e ak e n e d by ,

its support e rs w h e n th ey att e m pt to argu e th at had

the Zoh ar b e e n forg e d by Mos e s d e L e on he w ould

cc rding t J llin k th gr t cl ssic f th K b l h h p ss d

A o o e e e ea a o e a a a as a e

und r t hr n m s ( ) Mid / f th R bbi Si m n B J h i ;

e ee a e : a r as z o e a eo en oc a

Midr sh L t th r b L ight " ( ) Z h r i Spl nd ur L ight

a : e e e e e o a e e o or

ft r D ni l xii 3 —D i K bb l d di R l igi p/ i/ p/ i d
, . .
, ,

a e a e . . e a a a, o er e e on s z oso z e er

H b ei
e ra F kvonL ipsic 844 Th Mi d
ran c / i sy mb lic l
. e , 1 . e r as z s a o a

n r tiv
a ra c unt
e o r a co .
 G
Ihe B ed t ime aah t
‘
1 1 2
fi teratur e of the fi abatah

h av e c ar e fully avoid e d the cit ation of l at e r authoriti e s .

The history of lit e r ary i m postur e s points w holly in

the opposit e dir e ction an d th e ob j e ction d e m onstr at e s ,

quit e cl e arly th at the w ork as w e h av e it is l at er th an

its l at e st authority For it to b e oth e r w is e is im po s .

sibl e H o w the l at e authoriti e s c am e to b e includ e d

.

is a distinct m att e r .

( 5 ) Wh e n Is a a c d e Acco s e t out on his qu e st for

the origin al MS of the Zoh ar he is r e cord e d to h av e .
,

“
s aid If it b e w rit te n i n the J erus al em idio m it is
:

The v alu e of an
”
g e nuin e but if in H ebr ew it is not
, .

ob j ection to th e Zoh ar found e d on its u s e of Ar am aic

is h e r e exhibit e d by the e xpr e ss st at em ent of a J ew ish
l i tter a teu r i n the thirt e e nth I t i s a rgu ed
’

furth e r m or e by its d efe nd ers (a) Th at Ar am aic is

, :

the l angu ag e of the T argu m s w hich are m ystic al ,

.

()b Th a t th e co m m on l a ngu ag e is us e d to incr e a s e th e

sym bolis m but this m ay b e r eg ard e d as a subtl ety

,
.

()c T h a t supposing th e a nti q uity of the Zoh a r the ,

scrib e of Si m eon B en Jo chai w as undoubt e dly the

R abbi Abb ah th at it m entions an d he as a B abyloni an ,

m ust h av e b ee n thoroughly conv e rs ant w ith Ar am a i c i

()
d Th a t supposing th e Zoh ar to b e a forg e ry pro

d u ce d by Mos e s d e L eon he w as m or e lik e ly to h av e ,

p r th rticl Com Jll i

a e /ti m in th nint h diti n
e a e s v f h
. .
’
a r as e e o o t e

E ncycl p di B rit nnic Sch ill r S i d r in

”
o by D
a
e a a y R a, r . e -
l n es s , ea e

T l m udic t C m b ridg
a a Th Z h r w b gun in P l stin l t in
a e. e o a as e a e e a e

th s c nd
e e o rly in th t hird c ntury
o r ea d finish d t h l t st
e e , A . D .
, an e a t e a e

i th sixt h
n e th s v nt h c nturyor I t is i m p ssibl t h t it s h uld h v
e e e e . o e a o a e

b n c m p s d ft r t h t ti m d b f r th R n iss nc
ee o o e a e a b the an e o e e e a a e, as o

l ngu g d c nt nts cl rly sh w

a a e an o e ea o .

TTh r is vid nc f th dit rship f R A bb h but if

e e no e e e or e e o o . a ,

anything Z h i w c m m itt d t w riting in th s c nd c ntury t h r

o ar c as o e o e e o e e e

w uld b
o g d gr und f cc pting th xpr ss st t m nt f th
e oo o or a e e e e a e e o e
“
L ss r H ly Syn d
e e th t th r c rd r w th
o o f R Si m n
a e e o e as e s on o . eo .
 § out re ano g a theri tp of
‘

the fi ahal ah 1 1 3

wr itt e n it in H ebr ew w hich is the l angu ag e of his ,

oth e r books ‘
.

Fro m t hes e obj e ctions a n d th e s e ans w e rs the

g e n e ral concl usion m ust b e th at the int e rn al evid e nc e
for the l at e origin of the bul k of the Zoh a r as it st ands
is not of any re al forc e The tw o t abul ations h av e by .

no m e an s e xh aust e d the di fficulti e s or the count e r

e vid e nc e as to w hich ev e n a t the pr e s e nt d a Fr nck
, y a , ,

is in m any c as e s the b e st an d c e rt ainly the m ost lucid

expositor The abs enc e of C hristi a n influ e nc e if not
.
,

absolut e ly of al l r e fe r e nc e to Christi a nity the abs e nc e ,

a lso of Ar istot e li an influ e nc e an d so m e points of the ,

argu m e nt fro m the di a l e ct in w hich the w ork i s

w ritt e n s ee m to poss e ss as m uch forc e as th e y did

,

origin ally in 1 8 4 3 B ut the str e ngth of the c as e in .

favour of the Zoh ar is also the str e ngth of the chi e f

ob j ection ag ainst it I t do e s quot e l at e r a uthoriti e s .
,

but this m ay exhibit th at it gr ew lik e the T al m udic

w ritings a n d s ev e r a l of the c a nonic a l H e br e w books .

I t has b ee n w e ll urg e d th at if cont e m por ary w ith the

T al m ud the l att er ought to h av e m e ntion e d it an d it
, ,

is r epli e d th at it do e s not ho w ev e r und e r the c atch , , ,

ntir qu sti n c m p r Munk Mel g d Pl l pl e

O n the e e e o o a e ,
an es e
'

u os o u ,

j i
u ve et A b pp 8 8 T
r a e, h A r m n di l ct. f th Z
2 0, h r is 2 1 .
“
e a ea a e o e o a

no t th t f D ni l
a d E r
o f th C h ld ic p r phr s
a e anfO k l z a, o e a a a a a e o n e os

an d J n th n o f th T rgu m s th T l m uds th Mi d
a a , o e / im th
a , e a , e r as z or e

tm but inc rr ct d m st c rrupt m ixtur f l l M Munk ”

C u eon t ,
an o e an o o e o a . .

a l s s s tr c s in th Z h r f unf m ili rity w it h th l ngu g us d B y

o ee a e e o a o a a e a a e e .

thi d bl
s a d lt g t h r int l r bl burd n s m s pl c d
ou e an a o th
e e o e a e e ee a e on e

sh uld rs f it r put d f rg r O t his su bj ct th q u sti n r is d by

o e o s e e o e n e e e o a e

Fr nck in 84 3 r m ins s till p rtin nt d still un ns w r d —H w

.

a 1 e a e e an a e e o

c uld M s s d L n t th b ginning f th f urt nt h c ntury tr t

o o e e eo a e e o e o ee e ea

m tt rs
a e f th m st o l v t d rd r in e idi m hic h th m st
o e e a e o e an o w e o

di ti guish d sch l rs h d b n f
s n e l ng c nt nt m r ly t und r
o a a ee o r so o o e e e o e

t nd d w hic h t his hyp t h sis h d t pr duc d singl w rk

S a an on o e a no o e a e o

m d l —
, ,

c p bl f s rving him
a a e o e L K bb l p 4 as a o e a a a e, . 10 .
1 1 4 fil he gas tri tte
C
au h fitteratu re of the fi ahal ah

w ord of its l at e n am e b ut by the titl e of the Se cr e t ,

L e arning an d by oth e r titl e s w hic h h av e b ee n m e n

,

tio n ed i n this s e ction I t w ould e xc ee d the provinc e .

of an e l e m e nt a ry w ork to pu rsu e the subj e ct furth e r .

The m inut e c o nsid e r ations are of cours e highly t e ch

n ical a n d t he r e are so m e o n both sid e s w hich it is
,

w is e to ab st ain fro m pr e ssing O n e of th e s e is the .

argu m e nt th a t Mos e s d e L e on w as an unl ik e ly p e rson

to h av e w ritt e n such a w ork as the Zoh ar b e c au se he ,

w as int e ll e ctu ally an d m or ally u n fitf I h av e not e d

l e

th at he w as unlik e l y but possibiliti e s of t hi s kind can ,

o nly b e d e t e r m in e d by the e v e nt M any gr eat books .

h av e b ee n acco m plish e d by p ersons w ho w e r e

a nt e c e d e ntly i m prob abl e an d aft e r all at the b e st w e , , ,

know Mos e s d e L e on only through the t esti m ony of a

hostil e r e l ativ e Th er e is no doubt th at the Zoh ar .

w as to so m e e xt e nt sprung upon the J ew ish p eopl e at

the p eriod of its publ ic ation The m ann er of its .

r e c e ption w as not un m ix e d ; it w as the kind of

r e c eption w hich w oul d b e giv e n to a w ork w h ich w as
—
old as r e g ar ds its m at e ri als but unfam ili ar l e ss or ,

—
m or e in its for m an d this i s su ffici e nt to account for ,

an
y sil e nc e of pr e vious a uthoriti e s w hil e in th e ,

sh aping of th os e m at e ri als an d the i m pr e ssing of th at

for m the individu al w ho m ultipli e d the copi e s m ay
h av e had a h an d l
c ll r S i y sh w s th t h w pr ud f th uth rship
D r S hi. e -
e n es s o a e as o o e a o

o f hi b ks s d h nc unl ik ly t c nc l hi h nd in th c m p siti n
oo , an e e e o o ea s a e o o o

o f y but t h is rgu m nt ls m ust

an , t b pr ss d t
a f e Th s ma o no e e e oo ar. e a e

w rit r t r m s hi m
e inf ri r K b list d it s m s d m itt d ll sid s
e an e o a a , an ee a e on a e

t h t hi rigin l b ks p r in q u lity Fr m t h s w rks J llin k

a s o a oo ar e oo a . o e e o e e

h as xtr ct d p ss g s w hich
e a e p r ll l t t h rs in th Z h r d
a a e are a a e o o e e o a an

s m critics h v t h nc c nclud d id ntity f h uth rs I y

o e a e e e o e an e o t e a o . n an

o th r b r nc h f r s rc h such p r ll ls w uld b h ld t pr v n thing

e a o e ea a a e o e e o o e o .

1 A d by t h s w h cc pt this vi w it is c nsid r d t h t h
“
n o e o a e e o e e a e

int rf r d nly t di fig it
e e e o o s ure .
 § ourre s u b z
c tttthori tp at the g s bs l ah 1 1
5

IV . TH E A G E O F Z O H A R I C TRADI T I O N

It m ust not b e suppos e d th at the fi e ld of criticis m

is e ntir e ly occupi e d by a hypoth e sis of un m ix e d fr a ud ,

or th at this hypoth e sis has al w ays fast en e d upon the

s am e p erson ’
The m ost favour e d d e linqu e nt is of
.
,

co u rs e Mos e s de L eon b e c aus e he is r eport e d to h av e

, ,

circul at e d the Zoh ar but occ asion ally he app e ars as ,

the tool of oth e r conspir ators Thus Sam u e l Coh e n .

,

m aint ai ns th a t the Z o haric w ritings w e r e co m pos e d by

a convoc ation of conv e rt e d R a bbins conv e n e d for the ,

purpos e i n a Sp an is h m on ast e ry e m ploying Mos e s as ,

th e ir publish e r an d thus the Church its e lf s ee m s to

,

figur e as an acco m plicef l Oth e rs lik e M H ‘

, . .

L and au e r argu e t hat the tru e a uthor w as Abr ah am

,

b e n Sam u e l A b u lafia w hil e the voic e of D r Gr ae t z is ,

.

r ai se d in favour of the school of Abr ah am b en D avid

of B e auc aire A brah a m b e n D avid of Po s q u iere a nd
.

I s aa c the B lind are also favour e d n am e s to w ho m it ,

is in dubit abl e in any c as e th at K ab alis m o w e d so m e

, ,

thing o f d ev e lop m e nt an d of i m puls e Mean w hil e .

this e xtr em e opinion in all its v ari e ti e s is b al anc e d by

is inclin d t r f r th rigin l Z h r t th t nth

B as nage e o e e e o a o a o e e

c ntury d f ll wi ng B t l i (B ibl i t/ R bbi i t iv p

e ,
an , o o ar o oc c o zeea a n ea , . . .

r pr nts M s d L n in p s ssi n f s v r l x m pl rs w hic h

e es e o es e eo as os e o o e e a e e a

h m pli fi d —H i t i
e a d j i/f t ii 7 8
e t v 7 7 5 77 6
s o re es u s, . . 1 . . 1 , 1 .

1 A t th pp sit xtr m w Christi nus S h t g i in hi

'
e O o e e e e as a c oe t e n us s

c nsid r bl w rk H
o e a H b ie t T l odi i , Th / gi m ar te e r a ca e a /n n ea n eo o a
'

[ uaa or u m D ogm ati eam

’
a n tiq u a m et or t/zoaox a m
’
ae
'
Mess ia i mpen s a ,
2 v ls
o . D r sd n
e e and Le ipsic , 1 733 , 1 74 2 . See vo l . ii . R aooi n ieor u m
L eetion u m L iber Seeu n a u s , ’
0
. ii .
, dacen s R . Si m eone m fil i um
j oelza i ,

anel ar em L ibr i So/za r , R el igi on em fu is s e Ch r i s ti a na / n . The r e are

eight h ds t th rgu m nt th m st i m p rt nt b ing th t th Z h r

ea o e a e , e o o a e a e o a

c nt ins th pr cis rt h d x d ctrin c nc rning h M ssi h d

o a e e e, o o o o e o e t e e a an

H is divi n d hu m n n ture d t his

an t in pl c my a a e, an no o ne a e or s

t i l y but in m y
er o us d p ly
, an an o en .
1 1 6 fil he fiostente aah fitterature of the fi ahs l ah

count ervi ew s w hich also d en atur alis e the l it er atur e .

I t m ay b e susp ect e d th er efor e w ith r eason th at on , ,

both sid e s th e r e is an error of e nthusi as m th e r e are :

the childr e n of int e llig e nc e w ho look to find the s e cr e t

doctrin e of J ud e a a m er e tr anscript fro m th at of
E gypt or w h at e v e r l a nd is for th e m the w e ll spring
,
-

of all truth an d all truly s acr e d kno w l e dg e Th es e .

r e m em b e r for e x am pl e th at Abr ah am w as in E gypt

, , ,

an d a cc epting a t onc e the fa iry t a l e attribution of the

,
-

B ook of For m ation to the p atri arch conclud e th at ”

,

this docu m e nt is ol d e r th an the Ritu al of the D e ad .

I t is us e l e ss to r eason w ith thos e w hos e confid e nc e is

not sh ak e n in the fac e of i m possibiliti e s w hos e i m agi ,

n ation can bridg e all gulfs in e vid e nc e by fant astic

suppositions O n the oth e r h a nd th er e is the cr ass
.
,

criticis m w hich rul e s off a lit er atur e by a singl e strok e

of the p en into the r e gion of forg ery an d i m postur e as ,

i t rul e s o ff al l occul t psychology into th at of i m posture

or h a l lucin ation I t do es not m att e r t hat this criticis m
.

is a l w ays i n disgr ac e I t prov ed Troy to w n to b e sol ar

.

m ythos till Troy to w n w a s exc av at e d ; it und er m in e d ,

a s it b e li e v e d the b ook of D ani e l till fr e sh archaeo

,

logic al discov e ri e s c ast it into the pit w hich it had dug .

I t is truly not l e ss stupid an d it is far l e ss e ng aging , ,

”
th an the oppos e d exc e ss .

The i m port anc e of the Zoh ar do e s not d ep e n d so

m uch u pon the d at e of its docu m e nts a s on the
possibl e cl ai m s of its tr a dition Th e coll aps e of its .

cl ai m to antiquity i n th at r e sp ect an d this only w ill

, , ,

typic l r pr s nt tiv is Gr t
I ts a e d e e a e ae z , an o ne c an sc rc ly a e

c nj ctur by w h t principl h w guid d in hi sti m t

o e e a e e as e s e a e o f M s s do e e

Leo n I t is th h ight f x gg r ti n th cc unt in

. e e o e a e a o , e a o the Yn fias i n
tr nsc nd nt lis d till it l m st xc ds r c gniti n
a e e a e a o e ee e o o .
 g ourre aah a
c
u tho ri ty of the fi ahal ah 1 1 7

r ed uc e it to the ful l r ank of i m postur e I t i s cl e ar th at .

the sp ecul ations fo r e x a m pl e of m e di ae v a l or l at e r

, ,

R abbins if w e w aiv e the dishon e sty of a fals e pr e t e n

,

sion w ill h av e at m ost so m e l it er ary histori c al or

, , ,

e x e g e tic a l int e r e st but it w ill diffe r in kind r ath e r th an

,

d e gr ee fro m th at w hich m ust att ach to a tr adition

w hich int e rlinks w it h the far p ast We are th e r e for e
.

m or e conc e rn e d in asc e rt aining the st at e in w hich

m od e rn criticis m has l eft the cont e nt of the Zoh ar th a n
the for m in w hich it is pr e s e nt e d to us The e arly .

stud e nts of the w or k w ho acc e pt e d an d de fe nd e d its

,

a ntiqui ty did not m a k e this s aving distinction an d in

, ,

many inst anc e s m od e rn hostility do e s not m ak e it

e ith e r . U pon the surfac e of the history of K ab alistic
criticis m the first pr e su m ption is of cours e unfavour , ,

abl e to an hypoth e sis of ntiquity b e c us e this w ould

y a a ,

s ee m to h av e b een ad m itte d in d ays w h e n schol arship

w as insuffici e ntly e quipp e d for the d e t e r m in ation of

such a que stion I n the light of full e r knowl edg e it

.

w ill b e though t th a t the cl a i m has l aps e d or r e m ains ,

only as a pious b e li ef pr ev ailing am ong an uncritic al

minority a fe w p e rsons b e ing al w ays found w hos e
,

m e nt al bi as pr e dispos e s th e m to the d efe nc e of

e xplod e d vi e w s I n such a c as e ho w ev e r an indis
.
, ,

cr imi n at e r ej e ction is not m uch l e ss sup e rfici al th an an

un e nqu iring acqui e sc e nc e in a non prov e n cl ai m The -
.

history of d e b at e d qu e stions of this kind t each e s

anoth e r l e sson an d the clos e st approxi m ation to truth
,

is found usu al ly i n the m e an of e xtre m e vi e w s N o w .

,

in the history of Zo haric criticis m w e find th at the old

stud e nts not only acc e pt e d the cl ai m of the tr adition
to an tiquity an d w er e dispos e d to un d erst and the
,

g e n ealogy m or e or l e ss lit er ally but th at furth e r th ey

,
1 1 8 fil he
C
g astri ti s: s ub fitterature of the fiahs l ah

r e g ar d e d the books w hich cont ain both as b e longing

to c ert ain d at e s an d produc e d by c e rt ain w rit ers w ith
out m uch suspicion on the si m pl e authority of the ,

”
lit e r atur e L at er schol ars on the oth er h and h aving
.
, ,

found so m e t hing to count e n anc e th e m od ern origin of

the docu m e nts h av e fr e qu e ntly ov e rlook e d the ,

possibl e antiquity of th e ir tr aditi o n The r e fe r e nc e to .

t h is a ntiquity as so m ething w hich d e s e rv e s to b e

r e g ard e d ap art fro m the d at e of public ation w ill
e xpl a in w h at I m e a n by the m od e r a t e an d m iddl e vi e w

i n w h ich the trut h m ust b e sought If w e fail e ntir e ly .

h er e w e m ay r e g ard the c as e as clos e d .

N ow I b e li e v e th at a c ar e ful an d unbi ass e d

,

co m p arison of all the e vi d e nc e w ill l ea d us to conclud e

th at th er e are e l em e nts of old doctrin e in the Zoh ar ;
th e ir ex act antiquity is in p art highly sp ecul ativ e b ut , , ,

it is quit e suffici e nt to inv e st th e m with consid er abl e

int er est L ik e the Sepher Ye tz irah so m e of it m ay
.
,

e v e n b e r e fe r abl e to the p e riod of E sdr a s I r e fe r .

h e r e to the Yetz iratic notions conc e rning the virtu e of

D ivin e N a m e s for this is also found in the Zoh ar as
, ,

it is abund antly foun d in the T al m ud ; a r esiduu m of

its t eaching conc erning ang els an d d e m ons m ay b e
a lso an inh erit anc e fro m B abylon All this how ev e r .
, ,

is the w orthl e ss p art of the Zoh ar as it is the w orth ,

l e ss if curious p art of T al m udic lit e r atur e

, ,
With .

d rn ccl si stic l hist ri ns f

So m e m o e s lid r s n
e e a a o a , or no o ea o ,

inclin t this vi w Thus w h v in D n H k s c m pil ti n A

e o e .
, e a e ea oo
’
o a o ,

Churc h D icti n ry (f urt nt h diti n L nd n

o a th st t m nt
o ee e o , o o , e a e e

th t th c hi f K b listic uth r w Si m n b J h i d ls t h t
a e e a a a o as eo en oc a , an a o a

m st f th h r tics in th pri m iti v C hristi n Churc h f ll int th v in

o o e e e e e a e o e a

c nc its f th K b l h p rticul rly th Gn stics V l ntini ns d

o e o e a a a ,
a a e o , a e a an

B s ilidi ns
a Th r is m r w rr nt f
a . th s c nd t h n th first vi w
e e o e a a or e e o a e e ,

as r d rs f M tt r s H i t i
ea e o G ti i m a d f K ing s Gn stics
e
’
s o re o u
’
n os c s e an o
’
o
”

w ill tnno d t b t ld ee o e o .
 § ou rre aah g a theri tp of the fi ahatah 1 1 9

r e gar d to the Scriptur al e x eg e sis w hich constitut e s so

l ar g e a portion of it w e sh all not offe nd possibility by ,

supposing th at so m e of it m ay b e a tran s m ission fro m

T al m udic ti m e s *
I f w e t ak e the obscure but am pl e
.

hin ts an d r e fe r e nc e s found in the T al m uds to the

exist e nc e of a m ystic tr adition an d follo w th e m ,

through the l arg e m ys tic al lit er atur e w hich int e rve n e d

b e tw ee n tho se w orks an d the Zoh ar as w e n o w h av e
it w e sh all b e le d not to the conclusion of the occultist
, ,

th at th e r e w as a gr e at body of s e cr et doctrin e which

b ec am e r e v e al e d gr adu ally but th at th er e w as a k e rn e l ,

of tr adition w hich w as pl ant e d in the s e cr e t h e ar t of

I srae l w hich m any w at er e d an d foste r e d till the
, ,

gro w th at l ength put fo rth not w ithout so m ething ,

of transfor m ation an d of sudd enn e ss the strange ,

flo w e r of the Zoh ar As reg ards for m its m ost .

a nci e nt p ar t is prob ab ly the B oo k of Conc e al m e nt but ,

it is entir e ly improb abl e t hat an y conspicuous portion

could h av e e xist e d in w r iting till aft e r the sixth
c e ntury w hil e the gro w th of m ost of it is p e rh aps
,

m uch l at e r an d subs e qu e nt to the l at e st d at e w hich

can b e a scrib e d to the Sepher Ye tz irah t I t is

t h r w rds w m y f ll w th l n d uth r f th rticl

In o e o , e a o o e ear e a o o e a e

th Mi d l i m in th E ncycl p di B rit nnic w h s ys t h t ”

on e r as z e o ae a a a, o a a

th nucl us
e f th w rk is f Mis hnic ti m s
e o ed t h t R Si m n w
o o e an a . eo as

its ut h r in th s m s ns t hat R J h n n w f th P l stin

a o e a e e e . o a a as o e a e e

T l m ud n m ly t h t h g v h first i m puls t its c m p siti n

a , a e , a e a e t e e o o o o .
”

1 I m nti n t his p ssibility b c us D Sc hill r S i yh t

'
e o o e a e r. e -
z nes s as n o

st t d hi r s ns w hy it is i m p ssibl t h t it s h uld h v b n l t r
a e s ea o o e a o a e ee a e

th n th s v nt h c ntury d subj ct t th c nclusiv n ss f t h s

a e e e e , an e o e o e e o o e

r s ns W m y sp cul t w h t D S i y w uld t hink f Mr

ea o . e a e a e a r . z nes s o o .

Z gw ill did h r d th pil gu t th C hildr n f th G h tt “ ”

an e ea e e o e o e e o e e o,

in w hic h it is c su lly r m rk d t h t h Z h r w
a a f rg d by e a e a t e o a as
“
o e a

Sp is h J w in th t hirt nt h c ntury
an e B y th w y e c pi f thee e .
”
e a , are o es o e

Z h r li k ly t b f nd i s m ll r m us d
o a e o e syn g gu utsid
ou n a a oo , e as a a o e, o e

J u l m d p r t h t it is b r v n f s ts ?
er s a e an so oo a a e e e o ea
1 20
‘
dIhe fies trtn e s ub fitter ature of the E nhal s h

a dv anc e d as w e h av e s ee n by its d efe nd ers th at it is

, ,
,

the sub j e ct of r efe r e nc e in s e v e r al t e xts both of the

B abyloni an an d J erus al e m T al m ud und e r the n am e of

the Mi d ra s /z of Si m e on b e n Jo c hai an d the p a r all el s ,

b e tw ee n T al m udic s ayings attrib ut e d to this R abbi

h av e b ee n e x ha ustiv e ly co m p a r e d w it h the Zoh ar w it h ,

a vi ew to e xhib it th e ir id e ntity The exist e nc e of a .

“
w ork e ntitl e d the M yst e ri es of Si m e on b en Jo chai
b e for e the m iddl e of the e l e v e nth c e ntury an d possibly
m uch earli e r is ackno w l e dg e d by D r Gr aet z
,
I t is . .

the r e for e r e ason abl e to conclud e th at e ar l y w ritt e n

an d or a l m at e ri a ls e nt e r e d into the co m position of the

w ork as w e n o w poss e ss This is the m ost th at

can b e urg e d a n d th is is suffi ci e nt to prov e th at no
,

o n e p erson w rot e it out of his own h e a d s

]
I t m ust b e confe ss e d on the oth e r h and th at the , ,

l e g e nd w hich attribut e s its origin to R Si m eon b en .

J o c h a i s ee m s to h a v e m a d e an unfortun at e choic e for ,

th is gr e at authority of the T al m ud r e pr e s e nts a

r e action ag ainst the m ystic al t e nd e nci e s of R Akib a .
,

a n d th e r e is so m e e vid e nc e fo r b e l i e ving t ha t he did

not inv e stig at e the hidd e n m eaning of Scriptur e but ,

r ath e r its r ation al principl e s H e is d e scrib e d by a .

A n int r sting rticl by M N ich l s in

e e a e . o a L ichten b erger s
’

E n cy cl o pedi c des S P ris

ci en ces R el i gi eu s es , t
‘
. x i . s v
. . Caba le ( a ,

r g rds it c rt in th t th phil s phic l sp cul ti ns w hich c m p s

e a as e a a e o o a e a o o o e

th K b l h g n r lly b g n t f r m during th c ntury w h ich pr c d d

e a a a e e a e a o o e e e e e

th Chr i sti n
e but t h y w r r l i m p rt d t f w nly d
a er a, e e e o a ,
a e o a e o , an

und r th s l f
e e y U nf
ea rtun t ly
o th rticl is
s ecres t trust w rt.h y o a e , e a e no o ,

r pr s nting
e e e it d s th A i S p} d ctrin t b p rt f th
, as oe , e n o : o e o e a o e

Sepher Yetz irah .

‘
p r B lunt s D ict i n ry f D ctrin l d H ist ric l
1 Co m a e
’ “
o a o o a an o a

Th l gy
eo o w h ic h,
rgu s th t th v ri ty f styl d th disj int d
”
a e a e a e o e an e o e

ch r ct r f its c nt nts sh w t h t th Z h r is th gr w th f g s
a a e o o e o a e o a e o o a e .

U nf rtun t ly B lunt s w rk indi c t s r l cqu int nc w ith th

’
o a e , o a e no ea a a a e e

K b l h
a a a d its cri ticis m
an .
 § ou rre aah g atheri tp o f the fi abatah 1 21

m od e rn w rit er co ld e xcl usiv e an d stoic al At the as , .

s am e ti m e if w e acc e pt the e xist e nc e of a g e nuin e

,

tr adition w h ic h b e c am e incorpor at e d in the Zoh ar it ,

is difficult to r e j e ct its l eading an d c e ntr a l figu r e .

‘

I f w e turn n o w for a m o m e nt to the st andpoint

of m od e rn occultis m w e sh all s ee th at so far w e h av e
no w ar r ant for conn ecting the chi e f cycl e of K ab alistic
l ite r atur e with the high a ntiquity to w hich occ ultists
in clin e t Whil e w e l e av e th e m onc e m or e in full
poss e ssion of the all eg e d virtu e inh er e nt in div in e
n am e s an d p e rh aps w ith so m e e l em e nts of l eg e nd
,

conc e rning ange ls an d d em ons w e are forc e d to t ak e ,

all th at r em ains a consid er abl e dist a nc e into th e

C hristi an era B ut the Zoh ar although it e m bodi es .
,

the e ntir e cont e nt of K ab alistic doctrin e is not the ,

sol e nor the ear li e st stor e hous e of th at doctrin e an d ,

w e h av e n e xt to consid e r w h e th e r the antiquity of the

philosoph ic al tr adition giv e n in the s e cond book is to

b e infe rr e d fro m its points of cont act an d corr e
s p on d en ce w ith oth e r th e osophic a l syst e m s w hich h av e

pr ev ail e d in the p ast .

The a bluth r in H r g s R l
o of the a rticl e
“
Ca a a e zo
’
ea

E y é l pa i
nc c o
'

a e
’
tks
m iddl vi w n m ly t h t th Z h r is
a e a t th e e , a e , a e o a no e

w rk f M s s d L n is it f R Si m n s p ri d t h ugh its ’
o o o e e eo ,
nor o . eo e o , o

d ctr in s r f r bl t him I t w c m pl t d in th ight h c ntu y

o e are e e a e o . as o e e e e e r .

Th vid nc
e e dduc d f t his vi w s m s inc nclusiv
e e a f e t his or e ee o e, so ar as

articl i c nc rn d
e s o e e .

1 Tk f x m pl th f ll w ing typic l inst nc f th

a e, or e a e, e o o a a e o e

ex gg r ti ns w hic h h v f und curr ncy t his subj ct

a e a o Th rigin a e o e on e . e o

of th K b l h is l st in th nig ht f ti m
e a a a I it f I ndio f E gypt ? e o e . s o a or o

W d e t kn w ; but it is c rt in t h t t E gypti ns
o no o d I nd i ns it e a a o a an a

w lik kn w n Pyt h g r r turn d w it h it int Gr c ft r hi

as a e o . a o as e e o ee e a e s

t v ls in th E st t h n th r gi n f th lig ht O sks v inly

ra e e a , e e e o o e . ne a a

w h t h r its first r v l ti n w divin th pr duct f inspi ti n ”

e e e ea o as e or e o o ra o .

D b es ll
a rroL My té d [ M i
es , 4 m ed iti
es P is d M s r es e a a n, 1 e on , ar , n . . .

D b es ll
arrokn w n t hing f th K b l h b t b r fl ct d hi fri nd
es e o o e a a a ,
u e e e e s e

Levi wh cl i m d k n w l dg but w r t fr q u ntly in th m distr ct d

, o a e o e e o e e e e sa e a e
1 22 Elhe iflortri ne
C
aa h fitter atu re of the fi abal a h

V . A LL E G E D SO U R C E S O F KA B A L I STI C
D O C TRI N E

W e are n ow ab l e to r e ac h a sp ecific conclusion

w ith r eg a rd to ou r subj e ct an d to a ffir m th at m a ny of

the m at e ri als coll e ct e d in th e Zo har are e arli e r th a n

the p e riod of t he ir pro m ulg ation W e c annot s ay .

w h e th e r the Se pher Ye tz irah is m uc h a nt erior to the

”
ninth c entury B ut both w orks are in conn e ction
.

w ith T a l m udic ti m e s a n d w ithin th e li m its of the ,

Christi an c e nturi e s th e r e s e em s th er efor e to h av e

,

b ee n an e sot eric tr a dition in I sr ael i Wh eth er it t

e xist e d prior to Chr isti a nity its e lf is th e n e xt conc e rn

of our inquiry At this point the di fficulti e s b e gin to

.

m ultiply b ec aus e the r a ng e of r e s earch is e xc e e dingly

,

l arg e an d it has b e e n cov er e d in ev e ry dir e ction by

,

succ e ssiv e g e n e r ations of h ardy sp e cul ators We .

m ust proc ee d st e p by st ep an d sh a ll do w e ll to b e gin

first of all by a g e n er al surv ey of the sub j e ct .

The doctrin e of the K ab alah has b ee n r efe rr e d

for its origin to al m ost e v ery philosophic an d r e ligious
syst em of an tiquity an d its points of corr e spond e nc e ,

w ith e ach h av e b e e n c ar efully t abu l at e d It has b ee n .

sho w n to b e d e riv e d fro m A kkadia fro m I ndi a fro m , ,

Chin a fro m an ci e nt E gypt l fro m P l atonis m an d N eo

, ,

B ut w th t
e can s ay a on e of the m o st pr n unc d pp n nts
o o e o o e of

J w ish t h
e eo os phy ssigns it a to ea rly G n stic ti m —S Gr t
o es ee ae z ,

Ges c/zi c/l te cler j ’

u aen .
J
r O xp n nts f th E nglish sch l f K b lis m st t s
n e of the e o e o e oo o a a a e

t h t cc rding t H b r w tr diti n th d ctrin s f th ld st p rti ns

a a o o e e a o e o e o e o e o o

nt c d nt t thes c nd T m pl —W Wynn W stc tt

, ,

o f th Z h re o a are a e e e o e o e e . e o ,

S phe Y t i h
er Tr nsl t d fr m th H br w
e z ra . S c nd diti n
a a e o e e e . e o e o .

L nd n
o o8 93 , 1 .

it This i: th vi w w hich bt ins m st w id ly m ng ccultists

s e e o a o e a o o .

“
I t is in E gypti n sci nc s ys St nisl s d G u it c rri d fr m “
”
a e e, a a a e a a, a e o
 § ourre s u b A
(
uthor ity of the fiahal ah 1 23

P l atonis m fro m the cat e gori e s of Aristotl e fro m ear ly

, ,

“
C hr isti an Gnosticis m The m ost philosophic al .

concl usion w hich can I think b e dr aw n fro m all this , ,

riv al e vid e nc e is th at it is not d e riv e d fro m an y o n e of

th e m sp e cific ally an d e xclusiv e ly but r ath e r th at the ,

hu m an m in d w h en eng ag e d on c ert ain fun d am e nt al

,

an d p e rh aps insolub l e probl e m s of the univ e rs e t e n ds ,

ind ep e nd e ntly to r e ach conclusions th at ar e s im il ar

an d m a e v e n w e ar so m e ti m e s a n asp e ct of lit e ra l
y
id entity ; th at the K ab alah is l ar g e ly an outco m e of
such un aid e d r e s e arch ; th at its r e sults are in the m ain
s u i g en er i s but th a t th ey offe r points of cont a ct w ith
,

oth e r att em pts of the kind i n al l a g e s an d n ations .

W e m ust of cours e disting ui sh the fund am e nt al p ar t

, ,

of the K ab al ah fro m its d e v e lop m e nts I nclud e d in .

the first cl ass are the doctrin e of the Ten E m an ations ,

th at of A in S op /t of the Ma cr p r os opu s an d the ,

r

Micropros opu s som e of w hich m ay go far b ack in ,

the history of post C hristi an J ewish l it eratur e -

,

ind eed al m ost to T al m udic ti m es The subs equ e n t .

d ev elop m ents poss ess a co m pl e x ion d e riv e d fro m

m a ny sou rc e s not e xcl uding the schol a stic phi losophy
,

of Christi an E urop e d uring the M iddl e A ges xj A i n '

S op/z is t ha t fi n al conc ept of the D e ity w hich i s

Mitz rarm by M s s t th x dus f th S ns f I sr l t h t w m ust

o e a e e o o e o o ae , a e

disc rn th s urc f t h t s cr d tr diti n tr ns m itt d m ng th J w s

e e o e o a a e a o a e a o e e

fr m g n r ti n t g n r ti n by th r l w y d w n t th discipl s
o e e a o o e e a o , e o a a , o o e e

o f Si m n beo J h i w h enw r t t th dict

oc ti n fat his m st r b ut
, o o e, a e a o o a e , a o

th s c nd c ntury f th C hristi n
e e o e th Gr t B k f th L ight
o e a era , e ea oo o e
—A S i l My té pp 8 3 84 Th l st st t m nt is
u eu au
’ '
s re, . 1 , 1 . e a a e e ,

o f c urs
o m r ly
e, ssu m pti n f th vit l p int t issu
e e an a o o e a o a e .

E v n th c ll d Sym b ls f Pyt h g r s h v b n
e e so -
a e
“
o o a o a a e ee

a ppr xim t d t K b listic t hing S

o a e o C ll ct n
a a H m ti eac . ee
“
o e a ea er e ca ,
”

e dit d by W Wynn W stc tt l v (S m i m S pi i

e . e o , vo . . o n n ci on s ,

L nd n
o o894, 1 .

1 I r f r h r t th K b l istic sc h ls f I s c d L ri
'
e e e e o d e a a oo o aa e o a an

M s s f C rd v
o e o o o a .
 33 0mm
“ “
1 24 tithe s ub illi ter atu re of the fiabalah
r e ac he d by al l m et ap hysics ; i t i s not n e c ess ary to
suppos e th at it w as d e riv e d fro m B abyloni an
initi ations d uring the e xil e of s ev e nty y e ars or ,

fro m Gr ee k sp e cul ation at A l e x andri a ; it m ay b e

r eg ard ed m or e r e a son ably as a product of the
unfinish e d e xil e of th e C hristi an c e nturi e s B ut .

in e ith e r c as e it i s the ulti m at e point o f t he osophic

sp ecul ation possibl e to the hu m an m ind at w hic h ,

the m ind a l w ays a rriv es The doctrin e of the

.

S qoni r otn is in its turn a v e ry i nt e lligibl e for m of

, ,

a noth e r w id e spr e a d d evic e of the w orld s thought ’

w h e n it s ee ks to bridg e the gul f b e t w e e n fi nit e

and infinit e b etw eed absol ut e purity an d t hat
,

m a t e ri al w orld w h ich in o n e or oth e r w ay s eem s

, ,

a l w ays to b e r eg a rd ed as uncl ean The Ma cr o

.

p r os opzcs a n d t h e M i crop r os op u s w h e
,
th e r l a t e or
ea rly in J e w ish lit e ra tur e a re l at e at l east i n the
,

h istory of h u m a n sp e cul ation Th ey a re an att e m pt

.

to d istinguish b e t w e e n God as H e i s in H i m s el f an d
in H is r el ation w ith H is child r en As m ight b e
.

e xp ect e d ,
th ey are the m ost c har a ct e ristic of J e w ry
an d ,
as such offe r the l ea st conn ection w ith any
,

e xt e rn al syst e m . Ye t th ey h av e so m e points of
cont act . As r eg a rds e ach an d al l the fi rst point ,

to b e fi x e d fi r m ly in the m i nd is t hat th ey are the

n atura l re su lts of l egiti m at e i nt e ll ectu al inqui ry .

Giv e n the ti m e s an d the ci rcu m st anc es th ey are ,

the kind of sp e cul ativ e doctrin e which o n e m ight

h av e e xp ect ed a p r i or i .

Wh e n w e r e m e m b er the p e rsist enc e of tr adition

w hic h has a l w ays ch a r act e ris e d the m ost p e rsist e nt

of all ra c es w h e n w e r e m e m b e r th at the Jew of

,

th e C h ri sti an d isp ens ation m ay b e s aid to hav e

 § ourre s ub g hori tp
tu t of the g ahal ah 1 25

l iv ed in r e m e m br a nc e of his glory p ass e d aw ay

the ,

w e c a n w e l l be li e v e th a t he w as e nco m p a ss ed by

an a t m osph e r e of l eg e nd on w hich his fe rvid

m ind w a s at w ork contin u a lly o u t of w hic h he ,

n e v e r ste pp ed and it w ould b e un rea s o n abl e to

,

sup pos e th at all his l it e ratur e lik e al l his though t , ,

w as not profoundly tinctur e d by this his i nt e ll e ctu a l

e nvi ron m e nt B ut it is a w id e an d an u n w a rrant abl e

.

ste p from the b e li e f in such a n atur al an d in e vit abl e

op e ration to a b e li e f t hat J e w ish tr adition m ust or
m ay b e r e fe rr e d to a n y d istinctiv e sou rc e i n the
p ast fro m w hich i t w as p e rp e tu at ed by so m e
,

conv e ntion al initi ation as occult w rit e rs suppos e an d , ,

som e oth ers al so w ho h av e no such bi as to w ards the

m yst e rious to int e rv e n e in a pology for th e i r O pin ion .

W e h av e no ground for affi r m ing w ith B as n age “

th a t old E gypt i s the tru e nu rs e ry of the K ab alah ,

thoug h it is qu it e possibl e th a t I srae l brought so m e

t hing fro m the N il e v al l ey w hich do e s not app ear i n
the P e nt at e uc h N or are w e j ustifi ed i n agr e e ing
.

w it h the ill ustriou s Gr and M a st e r of the A nci e nt an d

Acc e pt ed Rit e o f Free m ason ry Unit e d St at es ,

South e rn J u risdiction w h e n h e sugg e sts a dir e ct ,

co m m unic ation of doctrin e fro m the r e ligion of

Z o ro as te r f to K a b a lis m w h ic h m ust b e r e fe rr e d to
'

the p e riod of the e x il e i Th a t the J e w s d e riv ed

iii c xiv L . . . .

l F‘ ‘
s m t bl s indic ting th h r m ny d id ntity f th
or o e a e a
“
e a o an e o e

C h ld n p hil s phy w it h th H br w K b l h C h ld n ”
a ea o o h e e e a a a , s ee t e a aea

O r cl s f Z r st r dit d by S p A L nd n 8 9 5 pp 8
” ’
a e o o oa e , e e a er e nae , o o , 1 , .
-
1 1 .

Th tru v lu
e e f uc h p r ll ls is s h w n by suc h fr n i d d v l p m nts
a e o s a a e o e z e e e o e

A rc hbis h p M i w hic h w ill b n tic d in

’
as Sy g g
o d S t
eu r n s na o ue e a an , e o e

Boo k vii 9 . 1 .

I M r l s d D gm Ch rl st n A M 5 64 pp 66 67
o a an o a,
”
a e o , . 1, . 2 , 2 ,

an d ls w h r t h r ug h ut th c m pi l ti n
e e e e o C m p r M tt r H i t i
o e o a o . o a e a e , s o re
 "

1 26 GIhe i<Boetri tte

C
s ub fitterature at the i nhal ah
so m ething fro m B abylon I h av e a lr eady not e d an d ,

a m idst th e i r ch e qu e r ed e xp e ri e nc e u nd e r P e rsi an
do m in a tion a ft e r th e ir fin a l sc att e ring possibly the
, ,

great body of H agg ad a m ay h av e r ec e iv e d incr e m e nt

an d c o louring Mor e fant a stic th eorists h av e .

i m agin e d th a t not only i s t he r e a Chin e s e K ab al ah ,

bu t t hat it is the sourc e of th at w hich w a s i n I sr ae l .

Th at the gr ea t u nkno w n e m pir e i n w hich al l things ,

fro m alch e m y to the art of printing s ee m to h av e

g e r m in at ed poss ess ed an d stil l poss ess es a v ast
, , ,

body of tr adition al lor e o f s o c all e d s e cr e t ,

-

i s m e r e co m m onpl ac e on w hich t her e i s no c all to

insist an d i f occultists w i ll b e so unp hilosop hic a l as
,

to t e r m this K ab al ah th e r e i s as l ittl e n e e d to disput e ,

w i th t he m a bout the i m prop e r an d confusing u s e of

“
a m e r e w ord Th at the book c all ed Y i . or
M ut ation cont a ins a n e sot e ric r e ligious tradition
,

w hich has a s it i s s a id so m e an alogi e s w ith K ab a

, ,

l isti e doctrin e i s n e ith e r surprising nor sign ific ant of ,

a nything e xc e pt the i rr e sistibl e t e nd e ncy of the

h u m a n m ind to r e fl e ct aft e r m uch the s a m e m ann e r ,

in all l ands a n d ti m es upon m yst e ri e s t ha t are e v e ry ,

w h e r e the s am e e v e r urg e nt e v e r r ecu rring Such , , .

Cr i ti qu e
’
au Gn os ti cis i zn e, w ho r f rs
e e the G n stic syst m s
o e to th e
Z en d ave s ta an d th e K ab alah .

c nf rm ity w ith w hich B ry nt s A n lysis f A nci nt

In o o a
’ “
a o e

Myth l gy ( l i p 94) d O liv r s H ist ry f I niti ti n (p 79

o o vo . . . an e
’
o o a o .

e t qse) w uld h.v us b li

o v t h t t h r w r m yst
a ri s in C
eh in e e e a e e e e e e a

si m il r t th s f I ndi w hic h g in w r m r
a o o e o l ss th s m a,
”
a a e e o e or e e a e

as t h s w hich subs qu ntly fl urish d in G r c

o e e e o e ee e .

l F s m inf r m ti n c nc rning t his w rk d its K b listic

' ‘

or o e o a o o e o an a a

a n l gi s
a o L l iti ti
e , s ee pl i l pb i q l H
’
t n Et d a on , r ev u e z os o ue c es a u es u es ,

t m xxxvii
o . N 3 D 897 P ris S Y K i g T
. o .
, T t ec .
, 1 . a . . v .
-
'

n ,
ao -s ee, ao - e
'
l f i g t l N me ti
n e p 66 t q A ls E ugen N us A L R l fi
a u ra on , . 2 e se . o e , a ec zerc e

d D ti é
es esP ris 89 n s . a , 1 2 .
 s ou ce aah
r g a the ri n
g f
o the g abal ah 1 27

a n alogi es do not prov e as occultists would h ave us ,

b eli e v e the exist e nc e of a Wisdo m R e ligion w hich

,
-
, ,

i f th e y w ill su ffe r the i nt e rpre t ation m ay b e pre su m ed ,

to m ea n the s ecre t sci e nc e of the re int egra tion of the

soul in God a ccu m ul a t e d through the ag e s of i niti a
tion . I n the n atu ral ord e r the truly fund am e nt al ,

re ligion i s the c o m m on ground of all w hich st ands in ,

n eed of no for m al p e rp etu ation as i t i s i nborn i n ,

the h eart an d m ind of hu m a nity ) “ A nd ye t the

undoubt e d ex ist e nc e of the M ongol i a n r ac e i n
M e sopot am i a al m ost at the d awn of history m ay
sugg e st th at the Se m it e d r ew so m e thing fro m
Mongoli an Ch ald ea e v e n i n the d ays of A b raham j '

as a ft e r w a rd s the Je w of B abylon m ay h a v e had a

c ert ai n cont act w ith Con fuci anis m in its e a rl i e st

for m W e m ay ad m i t r e adily an d r e ason ably th a t
.
, ,

the Je w r ec e iv e d e v e ry w h e re a n d al w ays r e t ai n e d the

r ec e ption provid ed th at w e l eav e him e v e ry w h e r e his

,

o w n i nt e l l e ctu a l in iti a tiv e a n d b e a r i n m ind th a t the ,

proc e ss w as e v e ry w h e re n atur al and i n for m al not ,

a rbitr a ry a n d conv ention a l .

P a ssing ov e r the regions of wild sur m is e i n w hich

Odin the N ors e God b eco m e s id e ntifi e d w it h the
K ab al istic A boa Frea w it h A i m a Thor w ith A r ie , ,

A npi n the L e ss e r Count e n a nc e a n d the Supr e m e

, ,

r f r h r t s cr m nt l d t t n tur l r ligi n c ll d
I e e e e o a a e a an no o a a e o so- a e .

1 Th p w r f th M ng l rul rs f C h ld
e o e b ut th ti m
o e o o e o a ea , a o e e

of A br h m w a f m r
a xt nsiv t h n th t f th c nt m p r ry
, as ar o e e e e a a o e o e o a

rul rs f Th b s d f th D lt
e o e e d th vict ri s
an f th gr t
o e e a, an e o e o e ea

eight nt h dyn ty in E gypt xt nding v r s m t hr c nturi s t

ee as , e e o e o e ee e e a

m t f rm nly
os , o p ssing pis d in th st ry f A si tic civilis ti n
o a a e o e e o o a a o ,

w hic h d t s b ck pr b bly
a e rli r th n th ti m f th Pyr m ids w hic h
a o a ea e a e e o e a ,

w n tiv d rigin l d fr m w hic h E gypt b rr w d m uc h in th

as a e an o a , an o o o e e

d y f its gr t st rul s
a s o B byl n i n D isc v ri s E di b gh
ea e er .
”
a o a o e e ,
”
n ur

R i w A p il
ev e ,898 r
,
1 .
1 28
f
rm £0rtrtne
a aah fitteratur e of the fi ahs l ah

B eing disc e rn e d b ehind the north e rn m ythology w ith

A i n S op n ; p assing ov e r a lso c e rt ai n D ruid ic corr e
s po n d e n c e s into w hich it m ight b e un w is e to e nt e r
*
,

w e m ay t a k e m uch the s a m e vi e w a s b e for e r e g a rd ing

the a ll e g e d Gnostic conn e ctions of the K a b a l ah We . ,

m ay concu r cordi a lly w ith K ing wh e n he a rgu e s th a t

w h a t e v e r the d at e of the Zoh a r i n its pr e s e nt for m ,

its principl e s an d tr a dit io ns are si m i l ar to t hos e

t aught in the school s of B abylon an d Tib e ri as f Th ey -

a re the s am e a n d th e y a re a lso di ffe r e nt a n d the ,

diffe r e nc e r epr e s ents the gro w t h o f the int ell e ctu al

thought of I sr ae l i ts prop e r n ativ e d e v e lop m e nt ,

und e r the v ariou s i m pulsions w hich it r e c e iv e d

b e t w ee n the p e riod o f Gnosticis m an d the p e riod of
the pro m ulg a tion of the Zoh a r W e m ay a ckno w .

“ ”
l e dge also th at M arcus as a born Jew d e vis ed , ,

so m et hing of the n ation a l h e rit ag e to the syst e m

w hich he produc e d Y e t Gn o sticis m is not K ab a l is m
.
,

though t he r e are striking an al o gi e s b e t w e en th e m ,

a n d so m e t h ing of c o m m on sourc e is a ttribut abl e to

both M A m eli n eau i s n ea re r the truth w h e n he

. .

sp eaks o f a coincid ent d ev e lop m e nt o f the tw o

s s te m s
y i Th e re a re a n al ogi e s i n n a tur e a n d

Pik f ll w ing d ubt s m unn m d uth rity ffirm s th t

e, o o no o o e a e a o , a a

th D ruids w r tru c h ildr n f th

e e e M gi w h s initi ti n c m fr m
e e o e a , o e a o a e o

E gypt d Ch ld t h t is t y fr m th tru s urc s f th

“
an a ea , a o sa , o e e o e o e

pri m itiv K b l h
e M r ls d D g m p 3
a a a .
”
o a an o a,
”
. 10 .

t Th Gn stics d t h ir R m ins S c nd diti n L nd n

”
e o an e e a . e o e o . o o ,

I le Gn os ti ci s m e E gj fptien , s es devel oppem en ts et s on

’

E ss a i su r

or igi n e E gyptien n e .publis d in

Pa r M E A m el i n eau , he . .
’
A n n al es o u
M t G i m t t m xiv P ris 88 7 but w ritt n
as e
'
u e , o . f b ck
. 88a ,
‘

1 , e so ar a as 1 2,

th ed t ffix d t th pr f c C m p r E d h im w h b l i v d
a e a e o e e a e . o a e ers e , o e e e

t h t G n sticis m lik l t r J w ish m ysticis m spr ng fr m th c nt ct

a o , e a e e , a o e o a

o f Jud is m w it h th r ligi us sp cul ti ns f th f rt h r E st

a e e o e a o o e a e a .
 § ou rre aah g atheri n
g at the fi ahal ah 1 2 9

a pp earanc e b et w ee n gl ass an d rock cryst al but gl ass -

,

”
is gl ass a n d a p ebbl e i s a p ebbl e .

I t is unphilosop h ic al b ec aus e un n eed ful to go far

b ack an d far off w he n the e xpl an ation of giv e n facts
“
l i es n ear in ti m e an d pl ac e Th at is b e st w hich l i e s .

”
the n ea r est s ays the po e t an d a rtists or occultists
, , , ,

m a k e rs of v e rs e or K ab a listic co m m e nt ators w e ,

shoul d s hap e ou r w ork of art or i nt e rpre t ation w ith

o ut dr aw i ng n eedl e ssly from things r e m ot e The .

prototyp e of Y etz iratic an d Z o haric th eosophy i s

clos e to ou r h and i n J ewry The fu sion of all .

syst em s w hich i s a ch ar act e ris tic of the pre s e nt d ay ,

has its p a r al l e l in th a t e poch of the p ast which

“
w itn e ss e d the ris e o f Chri sti anity A t the ti m e .

w h e n J ohn the B aptist m ad e his a pp ear anc e in the

d e s e rt n ea r the shore s of the D e ad Sea all the old

, ,

philosop hic al an d r el igious syst e m s w e re appro x i

m ating to w a rd eac h oth e r A g e n er a l l assitud e .

incl in ed the m inds of all tow ard the qui e tud e of t hat
a m alg a m a tion of doctrin es fo r w hich the e xp editions
of Al e x and e r an d the m or e p eac e ful occu rre nc e s th a t
follo w ed w ith the e st ablish m e nt i n A si a an d Afric a
,

of m any G reci a n coloni e s had pr e p ar e d the w ay ,

.

Aft e r the int e rmingling of d iffe r e nt n ations w hich ,

°

r esulted fro m the w ars o f Al e x a nd e r in three qu a rt e rs -

of the glob e the doctrin e s of Gr ee c e of E gypt of

, , ,

P e rsi a an d of I ndi a m e t an d int e r m ingl ed e v e ry

,

w h e re . All the b a rri e rs t h at had for m e rly k e pt the

is h m st v lu bl d cu m nt f th
The Pi s ti s Soplzi a t e o a a e o e or e

an l gi s b t w n Gn sticism d th K b l h but it is sy t
a o e e ee o an e a a a , ea o

ex gg r t its vi d nc Mr C W K ing s ys t h t th d ct in s
a e a e e e e . . . . a a e o r e a re

id ntic l d th t it x hibits th l ding principl s f h K b l h but

e a , an a e e ea e o t e a a a ,

h d e oest s m t sp k w it h
no ee firs t h nd kn w l dg f J w ish
o ea a a o e e o e
 '

1 30
‘
El he iflortrtue s ub E i tem ture ot the i nhal ah

n ations ap art w e r e thrown do w n ; a n d wh il e the

p e opl e of the W e st r eadil y conn ect ed th ei r faith with
t hos e of the E ast the l att e r h ast en ed to l earn the ,

tr aditions of Ro m e an d Ath e ns The J e ws .

an d E gypti ans th e n the m ost e xcl usiv e of all ,

p eopl es yi e ld e d to th at e cl e cticis m w hich pr e v ail ed

,

”
a mong th e ir m a st e rs the Gr ee ks a n d Ro m ans
e
.
,

N ation al am bition ho w ev e r r ath e r th an ecl ecticis m , ,

in flu e nc ed the J ews an d though it w as i m possibl e , ,

h aving reg ard to th e ir e nvi ron m e nt th at th ey should ,

not b e l arg e ly tinctur ed it w as th e i r obj e ct to ting e ,

oth er syst e ms an d not to modi fy th ei r o w n to show ,

th at the e t h nic philo s oph e rs ow e d ev e rything to the

divi n e doctri n e of P al e stin e P hilo the Gree k of .

A l e x and r i a to so m e e xt e nt H el l e nis ed the H ebr ew

r e l igion th at he m ight the b ett e r J ud ais e the
philosophy of H ell as From this fusion th ere aros e .

the n ear e st appro ach i f not in tim e an d pl ac e at ,

l east in form an d s ubj e ct to K ab al istic th eosophy ,

as r eg a rds its sourc e i n J ewry Th e re i s no n e e d ‘

i n this e l e m ent ary study to r e fe r to Aristobul us ,

who a c entury b e for e had r ec e iv ed a si m il ar voc ation .

P hilo an d the m ov e m ent an d m od e of thought w hich

,

he r epr e s e nts c annot r e ason ably h av e b ee n without

,

an e ffe ct upon the l it e r atu r e o f l a t e r ag e s i n J ew ry 1

'

M r ls
p 47 o a an d D o m a,g . 2 .

“
1 I h l d bs rv h r t h t Mr A rt h ur L illi
s ou owh h m uc h
e e e e a . e, o as

a rgu d pr c ss in th B udd histic rigin f Christi nity h disc v r d

e a o e e o o a , as o e e

in th Z h r t nly th Trinity f P hil but th Trinity f B udd hism

e o a no o e o o, e o ,

an d h h lds t h t th K b l h
e o w f th s cr t b
a ks f the a a a as o ne o e e e oo o e

E ss n s M My ti d Md M gi p 4 H ls s ys
’
e e .
-
oaer n s cs a n o er n a c, . 1 . e a o a

t h t it w w ritt n d w n fr m tr diti n by
a as M s s d L n t hus
e o o a o on e o e e eo ,
”

sh w ing th t h is t w r f th x ist nc f K b listic b ks t

o a e no a a e o e e e e o a a oo ou .

sid th Z h r
e e p 3 Fin lly h s ys t h t it is
o a . b k f . 1 . a , e a a
“
a oo o

M gica M d m B l v tsk y d h Th s phy p 94 A ft r t his

.
”
a a e a a an er eo o ,
”
. 1 . e
 g ourre an h g atheri n
g of the fi ahal ah 1 3 1

though the history of th at infl u e nc e an d the mod e

of its tr ansmission c annot be trac e d concl usiv e l y .

W e mu st not ho w ev e r fal l i nto the e rror of supposing

, ,

th at the K ab alah is Pl atonis m d e riv e d through P hilo

an d the J e w ish school o f Al e x a ndri a or t hat i t i s ,

J e w ish tr adi tion m odifi e d by Philo is m Wh e n w e .

fi nd in the Sepher Ye tz irah the alph ab e tic al symbol s

of the Logos m ad e u s e of by Go d i n the form ation
of the univ e rs e i t is v ery easy to s et it do w n to ,

G r ee k influ e nc e but the fact r e m ai ns th at the ,

“
B ook of Form ation i s e ss enti al ly and ch arac
te ris tically H e br e w an d this fa ct li fts it al tog e th e r ,

out of the c at egory of P l atonic succ ession Yet .

w e kno w w h e r e to look for the e xpl a n ation of its

points of cont act As r eg a rds the doctri n e d e v elop ed .

by the com m e nt ators on the Sepher Y etz irah prior

to the appear anc e of the Zoh a r as r eg ards the ,

l it e r ature w hich m ak es cont act w ith th es e an d as ,

reg ards the Zoh a r its el f s aying nothing of the l at e r ,

l it e r atu r e which had r ecours e consciously an d O p e nly

,

to Gree k sourc e s the c as e i s m uch strong e r ‘

P hilo , .

we sh ll t b surpris d t find t h t St P ul w K b lis t —[ bid

a no e e o a . a as a a a

S ls w J c b B hm w h s t hr principl s
o a o as a o f w hic h w
o th
e, o e ee e , o ne o as e
“
K ingd m f H ll h v s m t hing t d w it h th t hr sup rn l
”
o o e , a e o e o o e ee e a

S phi th
e Fro si m il r sp cul ti ns
. or B udd hi m in Ch rist nd m
a e a o , s ee s e o .
”

F x m pl th P t C l m f R A br h m C h n I rir
or e a e, e or a ce o r u o . a a o e a,

w h ic h f rm s th t hird p rt f R
’
o th A pp
e t i L ib m S / a o o s en ro s a ra u s n ru o za r ,

w asw ritt n xpr ssly t e x hibit th c rr sp nd nc s b t w n K b listic

e e o e e o e o e e e ee a a

d gm s d th Pl t nic phil s phy L t r th s m t h m w

o a an e a o o o . a e on e a e e e as

t k n up by Christi n w r it rs s m f w h m c nn ct th K b l h w it h
a e a e , o e o o o e e a a a

A rist tl w h v w rks li k B P
’
o d e , an sog d e d m S ai ti m
e o e ur o n o s o ro us c en ar u

A r ti u m ve l i ber al i sm : ad ips os Per ipateticce Sclw lae et X abbal is ti ca

doctr i n a p u r i s s i m os f on tes r ev ocatu s , V e e, 1 65 1 nic
So a o at an . ls
earli r p r d
e e io s n ll in
Tho m a Cam pa e a his D e Sen su R er um et Magi a ,

Fr nkf rt 6 j in d N pl t ni sm
a o , 1 20 , o e eo a o and Ka b lis m
a in his a tt m pt
e to

expl in th univ rs
a e e e .
1 32 Whe gas tritt e atti b fitterature of the fiabatah
insists on the a ntith esis b etw ee n God an d the
m at e ri a l w orld the infinit e an d the finit e ; so le t
, ,

us s ay do es the Zoh ar w hich m ay b e t ak en to

, ,

st and for the whol e l it e rature P h ilo affir m s the

a bsol ut e tr ansc e nd e ncy of God ; so do e s Z o h aric
doctri n e Philo r eg a rds the divin e n atur e as i n
.

its el f e sc aping d e finition an d in its el f w ithout qu al ity

K ab al is m d enounc e s thos e w ho w ould att e m pt to
d escrib e God as H e is i n H i ms el f e v e n by the
attribut e s w hic h H e m a nife sts P hilo s d escriptions ’
.

of God are all n eg ativ e ; co m p ar e the la tens D ei tas

of the K ab al ah Philo s ays th at no n am e can b e .

giv e n H im ; al l K ab alism agr ee s Philo r eg ards the .

scriptur a l D eity as an thrO po m o rphic an d all egoris es ,

upon al l the d escriptions attributions an d m anife st a ,

tions of D e ity th e re in ; co m p ar e the doctrin e of the

Tw o Count e n a nc e s d e sign e d to e xpl ain the s am e ,

a n thrO
p o m o r
p h i s m s Philo r e g a rds the l e tt e r .of
Scriptur e as a v e il ; so d o e s the Zoh ar P hilo .

int e rpre ts it l it e r ally or m ystic ally according to

his purpos e ; so do e s K ab al istic e x eg esis Philo .

r eg ards the visibl e w orld as the g at e of the w orld

uns een he b el i e v e s in the possibil ity of an i m m e di at e
,

cont e m pl ation of God in the e xist e nc e o f an ,

a rch e typ a l w orld th at things s e e n a re a count e rp a rt

,

of t hi ngs uns een l i n all of w hich w e are e nu m e r ating

,
ae

e xpr e ss points of K ab alistic doctri n e T he s e .

r is t w f ld c rr sp nd nc in K b lis m b t w n sup ri r
The e a o o o e o e e a a e ee e o

an d inf ri r t hings
e otr nsc nd nt l b ing t h t f ph n m n w ith
o ne a e e a , e a o e o e a

th ir rch typ s in th n u m n l w rld d n tur l in th n rr w r

e a e e e o e a o , an o ne a a e a o e

s ns f th t r m b i g th t w hich su m m d up in th xi m Th r
e e o e e , en a 15 e e a o : e e

is h rb
no e rth t w hich c rt in st r d s t c rr sp nd th
on ea o a e a a oe no o e o in e

h v n
ea e S . K irc h r M
”
d
ee S bt i 4 6
e Th w h l
, un us u er r a n eu s , 1 . 01 . e o e

t he ry f n tur l m gic is c nt in d t his m x i m

o o a a a o a e in a .
 s ource s ub authori ty of the na s l
a:

a n al ogi e s are too nu m e rous too clos e too c on s ecu

, ,

tiv e to l eav e any roo m for doubt th at the h e ads

,

of K ab al istic t eaching pre exist ed in J ew ry an d

-
,

w e h av e furth e r the e xpl icit t e sti m ony of Philo as

to the e xiste nc e of a mystic doctrin e in J ewry—

Spon ta n e ity initi ation subs equ ent influ enc e s al l l
—
.

, , ,

r e m ain uni m p e d ed an d are all n ec e ss ary to expl ain

the e x ist e nc e of the Zoh a r an d its conn e ctions but ,

its sou rc e is not ind ee d Philo of n ec e ssity m uch l ess ,

Phi l o e xcl usiv e ly but th at w hich produc ed P hilo

,
.

But mor e th an all it is h ardy i nd ep end e nt sp ecul a

, ,

tion w ea ring tr adition l ik e a v e i l w hich do es not

,

conc eal i ts e ss e nti al i ndivid u al ity an d m uch n ea re r to

,

our se lv es at ti m e s i n its spirit th an w e should ev e r

suspe ct from its for m Yet w e m ay susp e ct it on
.

philosophic al grounds for how ev e r conc eal ed be hind

,

the v e il of sy m bolis m ho w e v e r m uch di stort e d i n

,

strang e gl ass es of vision the s e nti m ents an d

,

a spi r a tions of hu m anity h av e e v e r a co m m on ground ,

an d through the v e hicl e of K ab al istic a pp aratus ,

und e r m any cov ers an d tinctur ed by m any fant astic

colourings of a rt an d arti fic e w e s ee th at ou r o w n
,

y ea rnings a nd longi ngs find e xpr ession aft e r th e ir ,

o w n m a nn e r ,
in this book of the w ords of the e xi l e _ i
.

W e ackno w l edg e w ith the po et ho w truly al l the lore

an d the l eg e nd is

A part
O f the hunger and thirs t o f the hear t ,

The fren zy an d fire o f the brain ,

Whic h yearns fo r the frui tage fo rbi d den ,

The gol de n po m egranates o f E den ,

To qui et its fever an d pain .

“
W he n the F a ithful Sh e ph e rd of the Zoh ar puts
1 34 l he gas tri rte
a
C
s ub fitter ature of the ahs tah
fi
th es e word s into the m outh of the F ath er of univ e rs al
“
I sr ae l : I n this world m y N am e is writt e n Y H V H
an d r ead A don a i but in the w orld to co m e th e s a m e
,

will b e r ead as it i s w ritt e n so th at M e rcy sh all b e ,

fro m al l w e s e e th a t a t the b e ginning of

the t w e nti e th c e ntury w e m ight h a v e e xpr e ss e d

diffe r e ntly the longing the hop e the fa ith for w h ich
, , ,

this sy m bol st ands but i t i s still th at w hic h w e al l

,

d esir e to e xpress a n d furth er m ore I do not kno w

, , ,

th a t our m od ern t e r m s could h av e r epre s ent e d it

b e tt er H ere in i s the j usti fic ation of the w ays of
.

God to m an an d h e r e in the pious conviction of the

b el i eving h eart th at i n the gr eat d ay of the Lord
th e re sh all b e no sc and al to H is c h ildre n ; th at in
spit e of the d arkn ess of our w ays w e h ave he ld rig htly
th at H e i s l ight th at though w e w rit e M e rcy in our
,

h earts but r ead L aw an d its i nfl e xibl e ord e r i n all

a round u s w e sh a ll o n e d a kno w th a t it i s M e rcy on
, y
e v e ry sid e the high est e xpr ession of the L aw or th a t
, ,

L aw is th at o rd e r und e r w hich the D ivin e Ch a rity i s

m ani fest ed .I t i s in m e ss ag e s l ik e this th at the
a biding b e a uty an d signific anc e of the K a b a lah are

cont ain ed not i n the b eard of Micr op r os op u s or in the

,

nu m b e r of w orlds susp end ed from the h air on the

cr aniu m of A r ien A np in Gem a tr ia an d Meta tltes is
.

m ay b e p a sti m e s fi t only for childr e n but the voic e ,

of the R abbis of the Zoh ar e xpr e ssing the l angu ag e

o f the h e a rt of I sr ae l n e eds no Tem u ra lt to e xpound

its m eaning an d i t is by the ring of such utt e ranc es

,

th at the tru e b e li ev e r of to d ay is m ad e conscious

,
-

e l e ctric ally th a t the Holy Synods w e r e compos e d of

m en w ho a re ou r bre thr e n .

Cr em o n diti n p rt
a e o , a 11 . fo l . 1 06 a .
 § ourre s ub ( A u tho ri ty of the fi ahal ah 1 35

A s thi s vi e w di spos e s i m pl icitly o f the cl ai m to a

d ivin e authorship an d pl ac es the th eory of aborigin al
,

tr adition a mong fabl e s so also i t forbids u s to ,

s uppos e th a t K ab alistic doctri n e s are the w ork of

any singl e mind .

O n e fee ls insti nctiv e ly w ithout an y n e c e ssity o f ,

evid e nc e th a t th es e things are not an d c annot b e the

,

un aid ed w ork of M os e s d e L e on ’
Th ey are a .

gro w th and a re sult As ho w ev e r the Zoh a r .

, ,

a ssum e d its pr e s e n t sh ap e a t a l at e p e riod a d m itt e dly ,

it m ay cr edibly h av e t ak en p art of it at the h ands

of this Sp anish Je w Th at his oth e r works are .

in fe rior i s n o a rgu m en t C e rv ant e s w rote m any .

w ort hl ess rom a nc e s b e for e an d a ft e r the s u m of

“
all chiv al ry The G al a t e a
. did not m ak e
“
D on Q ui xot e i m possibl e So also B ero ald e d e .

V e rvill e w rot e books on al ch e m y w hich are d espis ed

e v e n by a lch e m ists but he w rot e also the May er:
,

de Pa rv en i r E v e ry m ag n u m op u s i s ant e c ed e ntl y
.
,

i mprob abl e an d the i nt e ll e ctu al dist anc e b et w ee n

,

“ ”
the Sorro w s of W e rth e r a n d the s e cond p a rt of
“ ”
F au st i s l ik e the void b e tw e en A i n S op/z an d
Malku th w hich i t w as the pu rpos e of the S epb i rot/t
,

to fi l l .

B ut i f all m asterpi ec es are ant ec ed e ntly im pro b

a bl e i t i s tru e a l so th a t th ey a re i mpossibl e without
,

a nt e c e d e nts Th e r e are c ert ain d ull old hi stori e s

.

known to l i tera ti w hich w e r e n ec ess ary to the pl ays

of Sh ak e sp e a re So the for m ul ation o f the Zo ha r
.

cc rdi g t th Z h r its lf
A o n om r pr cis ly t
e tr ct
o a e , or o e e e , o a a

w hic h it includ s und r th titl f th F ithf l Sh ph rd nin “ ”

e e e e o e a u e e , e

aut h rs c m bin d f th pr ducti n f th w rk but it i t n c ss ry

o o e or e o o o e o , s no e e a

0 a tt c h y ri us i m p rt t this st t m nt
a an se o o o a e e .
1 3 6 Ihe <lfls etritt e
G
c
s ub i fiteratut e
z of the E abal ah

m ust h av e b een pr e c e d ed by m uch raw m at eri al ,

both or al an d w ritt e n p arts of w hich w e r e no doubt

,

i ncorpor at ed w ithout an y ch ang e in th e i r for m ul ation .

“ ”
F o r e x am pl e the ,
Book of Occul t ation b ears al l
the m a rk s of a ntiqui ty n o l e ss consid e r abl e t ha n
,

”
th at of the Book of For m ation .

T h er e i s of cours e a point b eyond w hich the

, ,

r eason abl e critic w ill not p ass So far as i t go es w e.

a re on s a fe ground w ith the m eagr e t e sti m ony of

St A go b ard ; w ith R Si m e on B e n Jo chai w e are on

. .

pur e ly tr adition al ground an d i t i s not to b e

,

suppos e d for a mo m e nt th at m or e auth e nticity r esid e s

i n the d ra m a tis pers on a of the H oly Synod th an i n
thos e of the Tu r oa Pkil os opltor u m I do not m ea n .

th at such n am es are e ntir e ly pr et e xts for t hey m ay ,

poss ess a n hon est b asis i n l eg e nd bu t th ey are n o t ,

l it er a l or historic al Th ey occupy a m iddl e position

.

b et w een the script of a sh o rth and r eport e r an d

i m agin ary conv ers ations l ik e thos e of W S L andor . . .

VI . I SLA M I C C O N N E CT I O N S O F TH E

K A BA LA H

Wh e n the Jew of the E xil e sought a consol ation

in philosophy an d thus produc e d the h igh e r p art of
,

K ab alis m co m pound e d o f his tr aditions hi s sp ecul a

, ,

tions his e xt e rn al r e c eptions his longings the

, , ,

m e m ori es of his e l e ction a n d its glory w e m ust b e a r ,

i n m ind th at al l e xotics adj ust t he m s e lv e s to t he ir

e nviron m e nt n o t w ith o ut c e rt a in c h ang e s e v e n in the
,

m ost p e rsist e nt typ e s N o w the Je w is an a nthro

.
,
 § ouree s u b g atheri tg of the g abatah 1 37

p o l o gic a l xotic i n all countri e s of the w orld an d j ust

e

b ec aus e his p e rsist enc e is so e nor m ous th at it is

e xpl a in e d by a sp e ci a l l aw of P rovid e nc e w e fi nd ,

t hat i n all countri e s he has b een modifi ed su ffici e ntly

to gu ar ant ee his su rviv al A s i n things p hysic al
.
,

as i n m atte rs of d a ily l ife so i n the int e ll ectu al

,

ord e r he lost nothing but he a ssum ed m uch

, .

The Jew of Sa l erno d i ffe r e d fro m th at o f Fr anc e ,

and the Je w of Sp a in offe re d contr a sts to both .

W i thout a tt e m pting to ad d anoth e r hypoth e sis to

'

the scor e s e xt a nt as to the origi n of K ab al is m ,

I propos e to indic at e th a t this l it e ratur e i s

n atur ally i f p arti a lly e lucid at ed by the fe ature s o f
, ,

its p arti al birthpl a c e .

H aving m ad e a reason abl e a llo w anc e fo r

spontan eity in J ew ish t hought an d h aving not e d its ,

obs e rv e d conn e ctions an d corr e spond e nc es i n dist ant

ti m es an d pl ac e s it s ee m s fitting t hat w e shou ld look
,

now to th at which lay the n e a r e st Without d is .

puting or d e fending the opi nion t ha t I srae l m ay h av e

poss ess e d a tr adi tion h and ed do w n by the ora l w ay
fro m early ti m e s of w hich w e h av e e noug h e vid enc e
,

to w arr ant the pre s u m ption th at it e x i st e d but not

e nough to d e t e r m i n e w h a t it actu a lly w as le t u s ,

begin by consid e ring w h er e the K ab al istic books fi rst

b eg an to circul at e Th at w as i n Sp a in N o w w h at
. .
,

w as the e nvi ron m e nt of the J e w s i n the P e ninsul a at

the p e riod in q u e stion — le t us s ay fro m the n inth ,

c entury an d on w ard ? I t di ffe red consid e r a bly from

th at w hich surround ed t he m i n ot he r co untri e s of
W e st e rn E urop e Sp ai n w as for I srae l not i nd e e d a
.

G ard e n of P ar adis e but a spe ci e s o f o asi s in the gr eat

,

w ild e rn e ss of the E x il e for the si m pl e r e ason th at

,
1 3 8 (
ithe
t gb ett i ne s ub fitterature of the E abal ah

m uc h of i t w as not th e n und er Christi an The

J e w of Sp a in e nj oy e d co m p a r a tiv e i m m unity ; he
poss e ss ed e ve n pol itic al i nflu e nc e ; he ros e occ asion
a lly to high politic al po w e r I t is not surprising .
,

th e r e for e th at Sp ai n b e c am e a c e ntr e of J e w is h
,

l it e r atur e an d philosophy Th enc e J ew ish tr eatis es .

p ass ed into Fr anc e an d I t aly und e r the Ar abi a n

equ iv a l e nts of th eir a uthors n am es an d w e re ’

a cc e pt e d a s the sp e cul a tion s or t e a chi ngs of the

l earn ed am ong the Mosl em s Avic ebron is a c as e i n .

point Th er e c an b e no doubt wh at ev e r th at the

.

e rudition of M oh a mm ed a nis m e x e rcis e d a n i n flu e nc e

on the R ab b in s l who r eact e d i n th eir turn on the ,

'

M osl e m doctor a l The qu e stions of priori ty an d

pr epond e r anc e m ay b e p ass e d ov e r b ec aus e th ey are ,

h ere of no 1 m p ortan ce .

W e h av e concl ud ed alr eady th at the Zoh ar

pr es ents the m ystic t hought of pr e c eding c e nturi e s
in I sr ae l und e r a c e rt ain asp ect of tra nsfor m ation .

The tr adition al kno w l edg e of which w e h av e evid enc e ,

as to its e xist e nc e i n T a l m udic ti m e s had r e c e iv e d ,

m any d e ve lop m ents from m any sourc e s a n d und e r

the i nflu e nc e of m any m inds Th e r e i s ground for .

supposing th at the nucl e u s i n Christi an tim e s is

fi rst h eard of i n P al estin e which i nd ee d follo w s ,

fro m its conn ection onc e ad m itt ed w ith R Si m eon , ,

.

ls th n c ssiti s f h Christi n princ s in Sp in till th

So a o e e e e o t e a e a e

t hirt nt h c ntury l d th m usu lly t pr t ct th J ws

ee e e e a o o e e e .

1 Th tr nsl ti n f th T l m ud int A r bic by R J s ph discipl

‘
e a a o o e a o a . o e , e

o f M s s th s ck cl t h d during th r ign f H
o e e a -
o h m IIe K i ng f
,
e e o as c e .
, o

C rd v
o is th b st vid nc w hich b cit d this p int
o a, e e e e e can e e on o .

3 I sl m ic m ysticis m is l m st c incid nt w it h th m issi n f th

: a a o o e e o o e

gr t I sl m ic pr ph t F x m pl th G h l t s ct f m us f th
ea a o e . or e a e, e oo a e , a o or e

x tr v g nc
e a a f its d ctrin s is r f rr d t th ti m
a e o f A li
o S e , e e e o e e o . ee

S cr t S ci ti s f th Middl A g s L nd n 846 pp 9 3 ”
e e o e e o e e e , o o , 1 , . 2 , 1.
 § ou rre s u b gtu thorttp of the fi abs l ah 1 39

B en J o c ha i Bu t d e spit
. e the l eg e nd w hich r e pr e s e nts

the Zoh a r as s e nt fro m P a l e sti n e by N ach m an id es ,

e v e rything points to Sp a in an d the South o f Fr anc e

as the chi e f sc e n e s of the fi n al d e v e lopm ents of

the K ab alah a n d it i s not u nr eason abl e to s uppos e
,

th at i t has b een a ffe ct ed by the prev ailing ton e of

m ystic thought i n o n e or both of th es e pl ac e s
Th e re i s evid e nc e to show th at such i nflu e nc e w as
a t work outsid e the Zoh a r an d prior p e r haps to
its e xist e nc e i n the for m th at i t n o w poss ess e s .

I t w as th e n most prob ably a p art of the v e ry l a rg e

i nflu e nc e of Avic ebron I n post Z o haric m ysticis m .
-
,

an d i n the co m m e nt ari e s on the Zoh a r w hich are

the w ork of Sp anish J e w s it m ay b e tr ac e d m or e fully ,

an d pl ainly I n no c as e do e s i t j ustify the n o w

.

e xplod e d criticis m which would m a k e the Zoh ar

m erely a r e production or e c ho of A r abi a n th e osophy ,

or w ould r eg ard al l K ab alis m as re fe rabl e to I sl am ic

m ysticism for its sol e sourc e plu s the G r e e k influ e nc e ,

a t w o rk in I sl a m This w as the hypoth e sis of

.

Tho l uc k W e are conc e rn e d only w ith a qu e stion of

.

co m pl exion an d of tinctur e an d h av e oth e r crit e ri a by ,

w hic h to j udg e the tru e signific a nc e of the points of

doctrin al res em bl anc e b e tw ee n Su fi and K ab ali st ‘

conc e rn ing the l at ent st at e of D e ity the op e ration ,

of the D ivin e Will at the be ginning of cr eation the ,

e m an a tion of the w orld &c The a n alogi e s are ,

.

i nt e r e sting e nough an d the O ri e nt al ist w ho fi rst

sp eci fi ed th e m had e v e rything to j usti fy him at hi s
pe riod .
’
A s it m ay not b e un i nt e re sting to cit e a few

See F . A . D . Thol uck : Su fis m u s S iv e Tfieosop/i i a Per s ar u m

Pan t/rei s tica , B er lin , 1 83 1 , cv
. .
p as s i m . Al so D e O r tu Cabbal a ,
H am burg , 1 83 7 .
 “ he as tri u e s u b tt t of the ahal ah
1 40 fil g fi era u re fi
c as es in point d e riv e d from oth e r sourc e s l et u s t ak e ,

a fa ct o n e of m any conc e rning which w e poss e ss

,

i m pregn abl e t e sti m ony About the m iddl e of the

.

fift ee nt h c e ntu ry or m or e e x actly from 1 4 1 4 to 1 4 9 2

, , , ,

th e r e flouris he d a Su fi po e t n am ed N uruddi n Abdur :

r ah m ann kno w n as J am i o f H e r at a m ong w hos e
, ,

“
w orks the Sev e n Thron e s i s most fa m ous O n e of .

the po em s in t h is coll e ction i s e ntitl e d Salo m on an d

Abs al a m ystic story of ea rthly an d h e av e nly lov e
,
.

I n the e pilogu e to t his po e m w h e r e the author ,

unfolds his m eaning the fol lo w ing lin es occu r

,

The I nc o m prehen sibl e C reator w hen this world

,

H e did c reate c reated firs t o f al l

,

The F irst In telli genc e F i rs t o f a c hain

,

O f Ten I n telli genc es o f w hic h the l as t

,

So l e agen t is in th is o u r U nivers e ,

A c tive In telli genc e s o c all ed .

It m ay onc e b e ad m itt ed th at i f w e are to a cc ept

at

th e m et h od an d ad m it the qu ality of evid e nc e w hich

has s atisfi e d h e r e t o for e the s e v er al a uthoriti e s w ho

h av e re fe rrred K ab alis m to d e finit e sourc e s i n philo
sophy an d r e ligion w e are at l ib erty to infer fro m
,

this p ass ag e th at so m ew h er e about the y e ar 1 4 5 0 a

Su fic po et so fa r aw ay fro m Sp ai n as H e r at w a s
, ,

a d apting w ith slight v a ri a tions of a v e rb al kind the

, ,

Sephiro tic doctrin e of the K ab al ah a c e ntu ry b efor e

th e Book of For m ation a n d the Zoh a r c am e into

cir cul ation through the m ediu m of print I h av e .

chos e n thi s inst anc e b ec aus e it prov e s nothing of

its e l f on account of its l at en e ss but i t give s a poi nt
,

o f d e p a rtur e b ack w a rds for tr a cing a possibl e con

n ec tio n b et w ee n the m ystic al s ects of M oh am

m ed an is m an d the mystic a l s e cts of I sr ae l .
 S ource s ub g atheri tg of the g abal s h 1 41

With thi s let u s comp ar e for a m om e nt the

“
doctrin e d ev elop ed in the C e l e sti al D e s atir w hich ,

has b ee n d e scrib ed as a v e ry e a rly att e m pt on the

p art of the anci ent P e rsi ans to for m a cos m ologic al
”
th e ory The D es a ti r it should b e obs e rved i s a
.
, ,

r evel ation add re ss ed to the gr eat proph e t A b ad w ho ,

“
i s id e ntifi ed w ith Abr ah am The n atur e of God .

c annot b e known Who c an d ar e to k n o w it but .

H e (H i ms e l f) ? The e ntity a n d the on e n e ss a n d the

p e rson ality are H is v ery n ature an d nothing b esid e
H im .Fro in this B e ing proc ee d ed by free cr eation
’

“
hi m whos e n am e i s B a nn a m a n d c all ed P ri m e ,

”
I nt ell ect an d Fi rst R eason an d through him ,

”
A s lza m the s e cond int e l l e ct w ho cr eat e d i n turn
, ,

the int e ll e ct of the n e xt lo w e r h eav e n n am ed

“ “
F a m es lza m Fro m th e s e proc ee d ed the I nt e ll ect
.

”
of the h eav e n of K a n ia n or Satu rn of H a r m u z d or , ,

J upit er ; of B ahr a i n or M ars ; of K leu rs /za d or the , ,

Su n ; of N a lzid or V e nus ; of Z i r or M e rcu ry ; an d

, ,

of Ma le or the M oon , .

H e r e ag ain w e h av e the prod uction of te n

, ,

pri m ary int e llige nc e s rec all ing the Sephiro tic e m an a ,

tions which th e ms e lve s h av e pl an e t ary attributions

,
.

L et us n o w t a k e a noth e r st e p At the b eginning .

of the t w el fth c entu ry or actu ally in the y e ar 1 1 00 ,

A D
. . A b fi B ak r I bn A l T ufa il
,
a not e d Ar abi an -
,

physici an po et m ath em atici an an d Su fi philosoph e r

, , ,

w a s born at Gu adi x i n Sp a in a n d he di e d a t M orocco ,

in 1 1 8 6 H is chi e f w ork i s a sp eci es of philosophic al

.

“
ro m anc e c al l e d The Li fe of H a i E b n Yo kd a n the ,

My kn w l dg is c nfin d t th tr ns l ti n by Mir M h m d
o e e o e o e a a o za o a e

H di w hic h p p r d in succ ssiv issu s f th Pl t nist v ls iii

a a ea e e e e o e a o ,
”
o . .

d iv
an .
 1 42 dihe £0etriu e
‘
au b fitterature of the fis hatah
t ug ht Philosoph er
el f- a I n this curious n arr ativ e .

we find I bn A l Tufa il using a for m of co m p aris o n

-

w h ich occurs al m ost v e rb ati m in the K ab al istic books .

The D ivin e E ss enc e is lik e the r ays of the m at e ri a l

s u n w hich e xp a nd ov e r O p aqu e bodi e s a n d app ea r to
,

proc eed fro m the eye though th ey are only r efl e ct e d ,

fro m its surfac e W e find also subst anti ally : (a )

.

The A i n Sop /z of the K ab a lists und e r the n am e of

th at O n e Tru e O n e ()
5 Th e r e fl e ction . of th a t
B e ing dw elling in the hig he st sp he r e i n an d
b eyond w hich t he re is no body a B eing fre e ,
“

fro m m att e r w hich w as not the B e ing of th at

,

O n e Tru e O n e nor the sph e r e i ts e l f, nor ye t

,

a nything di ffe r e nt fro m th e m both ; but w as lik e the

i m ag e of the sun as i t app ears in a w e ll polish ed -

m irror w hich i s n e ith e r o n e nor the oth e r a n d yet

, ,

not d istinct fro m th e m ()

c Th e i m m a t e ri a l e ss
. e
”
nc e

of the sph e r e of the fi x ed st ars (d ) The Sph ere of .

S a turn — an d so with the r e st i n h a r m ony w ith the

sch em e of the D es a ti r ending at t his w orld which i s , ,

subj ect to g e n e r ation an d corruption an d co m pr e ,

h ending al l th a t is cont a in ed within the sph er e of the

Moon N on e of the m at e ri al e ss enc e s w e re id entic al
.

a n d ye t non e w e r e di ffe r e nt e ith e r as r e g a rds the r e st ,

”
or in co m p arison w ith the O n e Tru e O n e .

The doctri n e of the D ivin e Absorption i s the

v e ry e ss enc e of Sufis m an d Sufis m is cont e m por ary
w ith M oh a mm e d anism its e l f I t i s also m ainly .

P anth e istic as m ay b e g ath e r ed fro m its propos e d

,

See th e Im pr v
nt f H u m n R s n xhibit d in th
“
o em e o a ea o e e e

L if e of H i E b Y kd h
a Writt n in A b i k b v 5 y rs g
n o an . e ra c a o e 00 ea a o,

by A b J f r E b T ph il
u aa a N w ly tr nsl t d fr m th rigin l
n o a . e a a e o e o a

Ara b i k by Si m n O ckl
c A M L nd n
o 7 ey , . . o o , 1 11 .
 § ou rre au b c a u thor i ty of the E nhal ah 1 43

obj ect Som e r e fe r i t to I ndi a oth e rs to a G nostic

.
,

origin but the qu e stion do e s not conc e rn us for the

, ,

signi fic ant fact is th at thi s for m of I sl am ic m ysticism

w as o n e of the e nvi ron m e nts of the K a b al istic J ew s

to w ho m w e a re ind ebt e d for p art at l east of the Zo har .

The influ enc e of t his e nvi ronm e nt w as felt outsid e the

K ab alists an d w as con fess ed e v e n by the m ost
,

in fl exibl e of the s ects i n J ewry—t hat of the K airite s ,

or Lit e r ali sts who r ej ect e d all innov ations i n the

,

pri m ev al doctrin e of I sr ael who s et no store by ,

tradition an d w e re th us as m uch oppos ed to the

,

T alm ud as to the Z o haric writings The proo f i s .

th e i r an alogi e s ind ee d o n e m ight s ay th ei r fusion

, ,

w it h the Mo to z ale s a s e ct of schol a stic A r abs “ A ,

.

K airite Jew of the p e riod allo w s th a t hi s bre thr en

follo w ed the doctrin e s of this s ect an d th ey e v e n ,

assu m e d its n am e .

The purpos e of this s e ction should not b e mi s

constru ed Onc e mor e it i s by no m ean s d esign ed
.
,

to indic at e th at the m ystic s ects of M oh am m e d anism

are r esponsibl e for the p e culi a r sch e m e of the K ab al ah ,

or th at the Su fi dr ew fro m the r abbin Such d evic e s .

b e long to a sch e m e of criticism w hich has fittingly

p ass e d aw ay I f w e kno w a nything conc erning the
.

ea rly conn ections of Sufi s m i t i s th at th ey are

N eopl atonic an d th at the Gnostics of the ea rly
,

Shiit e s e cts w e r e attr act e d to i t b e c aus e of th e s e

conn ection s f B ut to n am e N eopl atonism an d Gn o s
-

Munk L Pl l pl i l l j ij p a
'

u oso r e c zez es u s, . 10 .

1 O t his p int th r d r m y c nsult w it h dv nt g

‘

n o e ea e a o a a a e an

ad m ir bl cc unt f I lfim i m ysticis m in A Y r A m ng th

a e a o o s c ea o e

P si ns by E G B r w n L nd n 89 3 I t m k s r f r nc s
er a ,
”
. . o e. o o , 1 . a e no e e e e

t K b li s m w it h w hic h th
o a a ut h r s m un cq u int d b t it m y b
, e a o ee s a a e , u a e

g th r d fr m w h t it t lls us f S fi c mm nt ri s th K r t h t
a e e o a e o u c o e a e on e o an a
 t £ b ett i ne s u b fiht t f th fis batah
‘
1 44 e eru ure o e

tic is m i s to c i t e an alogi e s of K ab al ism To s ay th at .

Sufis m has b ee n r e fe rr e d to a w o m an w ho di ed at
J e rus al em in the fi rst c entury of the H egira i s to s ay
th at Sufi s m b eg a n to l iv e an d m ov e in an atmosph e re
of J e w i sh tr ad i tion To s ay th a t Sp ai n w as the .

forcing h ous e of th e K ab ali sts is to s ay th a t the

-

m ystic doctors of J ew ry brus he d a r m s w ith t h os e of

I sl am an d to d e ny th at th e r e w as an y cons equ e nc e
,

of such cont a ct i s to d eny n atur e S u fis m w as Pan .

t he isti c an d e m an ationist ; K ab alistic e m an ationis m

w as s av e d fro m P a nt he ism by the doctrin e of divin e

i m m an e nc e a n d th e i r lit e r ature s h av e no r eal lik e

,

n e ss ; but b e tw ee n the m e t aphysics o f the D ivin e

Lov e a n d the m ystic a l absorption of I sl am an d ,

b et w ee n the K ab alistic r etu rn of the soul to God or

i ts union w ith the tr a nsc e nd e nt principl e w h ich n ev e r ,

d ep arts from A tz il u tn an d the th e ory of e cst asy i n ,

I srael it s ee m s r e ason abl e to suppos e th at th ere w as

,

not only the conn e cting l ink of the an alogy b etw ee n

al l m ystics but a bond e v e n i n history .

vn . I N F LU E N C E OF TH E K A BA LA H

O N J E W RY

T he r e is p erh aps no o n e at the pr e s e nt d ay,

c e rt a inly no Christi an or o ccult stud ent of the

t h s lth ugh P nth istic h v m ny p ints f c nt ct w ith l t r

e e, a o a e ,
a e a o o o a a e

K b lis m
a a W find . t nly th un m nif st st t f D ity but h
e no o e a e a e o e , t e

a tt m pt t xpl in w hy th c nting nt w rld (c m p r th L i o

e o e a e o e o o a e e er

D l im ) w
rus z v lv d fr m th sil nt d pt hs f th
as e o e xist nt
o
“
e e e o e n on e -
e ,
”

th e f w hic h t r m is
use o typic l f th A i S ph d ctrin S
e so a o e n o o e . ee

p 9 f Mr B r w n s pini n t h t th rly sch ls f M h m m d n

. 12 or . o e
’
o o a e ea oo o o a e a

phil s phy in P rsi w r d pt ti ns ith r f A rist tl Pl t

o o e a e e a d a a o e e o o e or a o , an

w r l s th sch l sticis m f I sl m
e e a o e o a o a .
 § ou rre s ub A uthori ty
c
of the fi abal ah 1 45

subj ect w ho is i n a position to s ay e x actly w h at

,

kind of profi t accru ed to the m ind of J ew ry fro m the

pro m ulg ation let us s ay of the Zoh a r Fro m o n e
, , .

point of V i e w such an inquiry m ay b e h eld to strik e

at the root of a l l occult sci e nc e a n d philosophy an d ,

for the r e st it i s o n e o f thos e subj ects w h ich do not

r eadily occu r to the occultist I r e m em b e r a con .

v e rs ation which I onc e had w ith a pri e st of the

Angl ic an Church w ho had p ass e d through e ve ry ,

school of in iti ation w ith w hich I a m acqu aint e d a n d

through oth e rs w hi ch are outsid e m y kno w l edg e H e .

a ssu r e d m e th at the m ost profound stud e nt of

occultism am ong all stud e nts w ho m he had m e t i n
his long e xp e ri e nc e w as a Je w —I think of Pol a nd .

L e t us m ak e the most of this st at em e nt sinc e w e ,

kno w th at t he re are initi ations an d th at the Je w i s ,

in m ost of the m conc e rn ed as he is in all i nt e r e sts i n

, ,

e vid e nc e as he is in a l l l and s an d w ith d u e con , ,

sid e r ation to the l at e Sir Rich ard B urton a n d hi s

pos thu mous tr eatis e m u ch b e tt e r d e scrib e d by the
‘
,

fam ous p a ss ag e in Coningsby th a n by a som ew h a t

v e x atious criticis m pivot ed on a monstrous ch a rge .

But i t is quit e c e rt ain th at the adyt a of the

s ecr et soci e ti es tho ugh th e y are not clos e d to the
,

J e w a re not
,
i n a n y s e ns e poss e ss e d by t h e Jw
e .

whil e as r eg ard s al l such e xt e rn al signs of activity

Gypsy d E l I sl m
See The Jew , the an a . Lo nd n o , 1 8 98 . The
c h rg is hu m n s crific ; its pi d l i t
a e a a itt d by
e cce
'

e r s s a n ce has b n ee om e

th dit r gr unds t h t m y b c nj ctur d

e e o on o C f D sp rt s L a a e o e e . . e o e , e

My te d s g lre [ j / i Zad ts anl t m p P ris

c zee 8 9 th y r
es u s e ou s es e s, a , 1 0, e ea

f B urt n s d t h R d rs f J s p hus w ill r m m b r th curi us

’
o o ea . ea e o o e e e e e o

st ry dduc d by A pi n c nc rning th G r k c ptiv f und in th

o a e o o e e ee a e o e

T m pl
e tJ l m by A nti c hus
e a C t
ersu a e A pi m ii 7 Cf D o . on r a one ,
. . . r.

H Cl y Tru m bull Th B l d C v nt L nd n 88 7 A p p ndi

. a , e oo o en a ,
”
o o , 1 , e x.

p 3 . 21 .
 Gihe l l ortri u e s u b lli r f th fi abal ah
i
i t t
‘
1 46 e a ure o e

as a re m a ni fe st ed
by curr e nt l ite r ature of occultis m ,

an y bibl iogr a phy w ill sho w us h o w l ittl e h e has

don e i n t h is r e sp e ct Wh at is m uch m or e i m port ant .

,

h o w ev e r is th a t so far as it is possibl e to a sc e rt a in
, , ,

the K a b al ah h as e x e rcis e d o nly a v e ry subsidi ary

i nflu enc e u pon the Childre n of the E xil e .

W e c an point to c e rt ain e nthusi as m s for w hich

it is p arti ally r esponsibl e a n d th ey are thos e pre ,

c is el
y w hic h did th e i r b e st to w r e ck J e w ry a n d of
w hich J e w ry is n o w a s h am e d The history of .

Abr ah am A b u l afia of Sab attai Z evi an d the fo und er ,

‘

of the C has s id im are typic al c as es i n p o int w hich

K
,
9
,

w a rr a nt us in s aying th a t the K ab al ah g av e spu rious

M essi ahs to I s rael rl I t w as p e r haps the l ast i nst anc e '

of its activity b e for e i t c e as e d to e x e rcis e an y

pow e rful in flu enc e an d with this a lso it b eg an i f w e , ,

c a r e to b eli ev e th a t R abbi A kib a w as the a uthor of

“ ”
the Book of For m ation in w hich c as e o n e of the ,

supr em e sourc es of K ab alis m is conn e ct e d w ith the

bogus or at l ea st the fre n z i ed m issi o n of B ar C o chb a .

W he n th at fals e M e ssi ah h ad b e en fin al ly sil e nc ed by

the s w ord his discipl e or p e rh aps his instig a tor an d
, , ,

the i nspi r e r a lso of R Si m eon b en Jo c hai the h ea d .

,

an d cro w n of K ab a l is m w as b arb arously m a rtyr e d ,

rd r f th m yst ri us B l Sh m w hich is still

the n ew o e o e e o aa e ,

s id t h v its r pr s nt tiv s in nu m b r f J w ish c m m uniti s d

a o a e e e e a e a e o e o e an

still h lds th Z h r in high st m

o e I sr l m ng th N ti ns
o a pp e ee . ae a o e a o ,
”
.

6 1,4 34 5
0, Th s ct h its c h i f h ld m ng R ussi n
. e d G lici n
e as e o a o a an a a

J w s ; th n m signifi s pi us n s
e e a I eth ti m f Jud s e
“
o o e .
”
n e e o a

M cc b us it w th strict p rty m ng th J w — E d h im
a a ae , as e a a o e e s e rs e ,
“
H ist ry f th J w ish N ti n
o o Th s e S l ig eO rd r f th a o . e e are ca
’
er s e o e

K nigh ts f th T m pl o The cc unts f h e rigin l Ch ssidi m

e e
. a o o t e o a a a re

full f m ythic l l m nts

o a e e e .

l Mr Z gw ill in hi D r m rs f th G h tt h br ught
"“
. an s
“
ea e o e e o as o

this n ti n r c ntly t th kn w l dg f th xt rn l w rld

o o e e o e o e e o e e e a o .
 § ou rre s ub g atheri tp of the fi abal uh 1 47

for his sha r e in the unh appy r e be ll ion I f a l it e r atur e .

m ay be j udg e d by i ts i nflu e nc e th at of the K ab alah ,

has b ee n s m al l ; it has e nc o u r ag e d fals e e nthusi as m ,

”
an d ha s b e e n th e w a rr a n t for d ir ect i m postur e .

So far as its op e r ation w as i nt e ll e ctu a l th e r e is ,

v er
y good grou nd for think ing th a t its fi e ld w a s the

Chri sti an r ath e r t han the J ew ish m in d t And h a ving -

e st ablish ed o n e us e ful po int th e r e i s a n O pportunity

h e r e of m ak ing anoth e r K ab alistic influ enc e on .

Christendom has b ee n of tw o k i nds but it has b ee n ,

much m ore of o n e k ind th an anoth e r I t h as b ee n .

an influ e nc e e x e rcis ed by a n occult cl a i m upon the

stud ents an d the acc e ptors of occult cl ai ms B ut i t .

has be e n m uch mor e the influ e nc e of possibl e

m ission a ry m at e ri al on the m ission a ry e nt e rpris e of
the C h risti a n Church To b egin at a l at e d at e .

Wh at g av e the K ab alah of the Zoh a r to the L atin

r e ading scho l ars of E urop e ? The m ag n u m op u s of
“
R o s en ro th Wh at i m p e ll ed R o s e n ro th ? The spl e ndid
spe ctru m of the conv e rsion of J e w ry en m as s e .

And n o w i f w e s w eep b ack w ard to the v e ry

, .

giv n ls f w bsc r s cts t J w ry A kn w l dg f

I t has e a o a e o u e e o e . o e e o

K b l istic m yst i s w
a a ll g d t h v i m p rt d sup rhu m n p w r t
er e as a e e o a e a e e a o e o

L Ob l e e,chi f R bbi f Pr gu t J c b Fr nck th P lish distill r f

e a o a e o a o a , e o e , o

wh s o e f ll w rs th c ll d Ch risti n J w s f P l nd still s m ll
o o e e so - a e a e o o a are a a

surviv l ; d t hi c nt m p r y I sr l f P d li w h st blish d
a an o s o e o ar , ae o o o a, o e a e

the N w S ints
e d h d a r cip f m ir cl s by m ns f th n m
an a a e e or a e ea o e a e

T tr gr m m t n
e a a a o .

1 Mr Z gw ill is t f t his pini n R f rring t th p ri d

‘
. an no o o o . e e o e e o

w hic h t d t d i m m di t ly th m issi n f S bb t i Z vi h s ys
an e a e e a e e o o a a a e e a

Th Z / —th B k f I llu m in ti n c m p s d in th t hirt nt h

,
“
e o za r e oo o o o e e ee

c ntury—pri nt d w f th first ti m sh d its d ling r ys furt h r

o a ,

e e no or e e, e azz a e

d furt h r v r v ry gh tt B ut p rh ps h f ll w s h r th ”
an e o e e e e o . e a e o o e e e

pri cipl h h b rr w d fr m Sp i
n e e as ot ot hings b p i
e o n o za ,
“
o se e su s ec e

I w is h th s m pri cip l h d inspi d him t l y l ss

”
t
a er n i t ti a s . e a e n e a re o a e

str ess on th x ct d t f th Z h r
e e a a e o e o a .
 '

tilhe Eflb rtri ue

‘
1 4 8 s ub £ i teratu re of the fiabal ah
b eginning of the C hristi an int e re st in K ab alis m ,

a l m ost coincid e nt in fa ct w ith the a pp ea r a nc e of the

, ,

Zoh a r an d suppos e th at R ay m ond Lully w as r e ally

, ,

a s i t has b ee n s a id t h a t he w a s the fi rst C h risti a n ,

stud e nt of th e K ab a l ah w hat w as the l ife long l abou r ,

-

of th at a m az ing s e n e sch a l of M aj orc a an d for w h at ,

did he r e nounc e the w orld P To w re st as it h as b ee n ,

s a id fro m r el uct ant N ature the e l usiv e m ast e ry of

,

N a tur e the Gr e a t P a ling e n e si s of a lch e m y ?

, The
H e rm etic tr eatis es fals e ly ascrib e d to him m ay s ay
Y e s but w e kno w th at th ey are the prod ucts of the
,

school of forg e ry w hich prod uc e d the spurious

“
G e b e rf a n d th a t t h is w as by no m e a ns the a m bition
of R ay m ond Lully B ut w as it the a tt ain m ent of
'
.

the religio n b ehind a ll r e ligions ? Nothing of the

sort ; th a t i s m od e rn fant asy The w ork of R ay m ond .

Lully w as apostol ic al an d m ission ary an d it clos ed ,

w ith m a rtyrdo m a t B ugi a i n a fe v e rish a tt e m pt to ,

“ ”
e v a ng e lis e M ahound Wh at pro m pt ed the fi e ry .

e n e rgy of P icus d e M ir a nd o l a t ha t b e fi ll ed the ,

P ap al C o u rt with the ru m our a n d the w ond e r of the

J ew ish tra diti o n ? The fact th a t he al so r eg a rd ed it
a s a c e rt a in m ystic w ay by w hic h the pri nc e s of the

E xil e m ight b e brought to the g a t e s of the E t e rn a l

C ity an d the Gh e tto m ight b e tra nsfor m e d into a
b aptistry Supp o s e l astly th a t N ichol as Fl am e l w as
.
, ,

r eal ly initi at ed by the B o ok of A br aham the Je w

“ ”
,

so th a t K ab al is m conn ects i nt egr ally w it h a lch em y ,

w h a t pro m pt e d the un o st e nt atious scri v e n e r of old

P a ris to m ak e pr e cious m et als by occult a rts wh e n

h is w a nts w e r e fe w a nd his tr ad e su ffici e nt for a

M B rth l t
. e e o , L a Clzi m ie ou Moy en A ge, tome p r em i er . E ss ai

su r l a tr a n s m i s s i on de l a s ci en ce a n ti u e au
q lr/ oy en A ge, pass i m .
 § r
0u re s u b tu thb ri tp
<Z
at the fi ahal ah 1 49

m od e st Why he a l so had the m ission a ry

m an ? ,

spiri t—w itn e ss his b equ e sts re al or fabu l ous for the , ,

conv e rsion of the h e at he n .

The infe r enc e is th a t the K ab al a h w as i m port e d

out o f J ew ry to prov e th at J ew ry m ight b e
Christi anis ed i f it w e r e handl ed w is e ly according to
the lights giv e n in the H oly

N o w I do not n eed to s ay th at th e re a re v e ry
,

few occultists w ho w ould t a k e a ny int e r est in the

K ab alah r e g a rd ed fro m thi s point of vi e w Th ey .

a re not as a cl a ss
,
inspi r e d by m ission a ry z ea l fo r
,

an y for m of o ffici a l r e ligion a n d th e ir l it e r atur e a s , ,

it st ands do e s not m an ife st mor e th an su ffici e n t

,

r e spe ct for the great orthodoxi e s of Christ e ndo m .

O n the oth e r h and i t is only in virtu e of so m e ,

i m m e ns e m is a ppr e h e nsion th at the e sot e ric tr adition

of the J ews c an b e suppos e d to offe r th e m the
re l igion b e hind al l r e l igions Wh at i t do es offe r th e m .

fall s al m ost infinit ely short At its high e st a bi z arr e .

but truly strenuous att e m pt to u n riddl e the u niv e rs e ,

the m ost un a id e d of all m e t aphysics the sy s tem a ,

m u n d i e xcogit at e d in a d a rk e n e d syn agogu e with the

praying sh aw l d raw n ov e r the ey e s W hat d a rkn e ss
-
.

to b e fe l t i n the void Wh at str ang e l ights fl ashing

i n the d arkn ess " I n such a st at e Sp a nish Jew or
Sp anish Mystic of the L atin C hu rch M os e s d e Leon
.
, ,

rit r in m d rn t im s h v n g n f t m i nt in
O ne w e o e e as e e o e so a r as o a a

th t Christi n d ctrin xc pt th Trinity w hic h is Pl t nic issu s

a a o e, e e e , a o , e

w h lly w it h l l it d t ils fr m th
o T l m ud
s C hristi nity is
e a d e so n a n

f h T l m ud —
, a , o a . a

b r th r
o e o A l x nd r W ill
t e a Mi l
. T lm d t
”
e a e e , o se, o a u e

IE
’
gi l
va n ii 9 Th st t m nt unds p ril us but M W i l l is
e, . 2 . e a e e so e o , . e

no t t b t k n
o eri usly C m p r ibid ii 9
a e se o Th T l m ud i. o a e . . 1,
“
e a s

i s lf th m st vi l nt dv rs y f M s s i th M s f M
t e e o o e a e ar o o e ,
”
. e
.
, e o es o .

W ill O p r d x bl s us t j udg n th r
e . ne a a o ena e o e a o e .
1 5 0
c
hos triu e
ill he g s ub t
fi atu re
ter of the fiahal ah
i f you w ill or St John of the Cross e xil e of B abylon
, .
,

or r ecl us e of the Th eb aid m ust e nj oy a c e rt ain ,

co m m unic ation of the infinit e But to s ay m or e th an .

thi s is fren z y A nd at its lo w e st th at i s to s ay on

.
, ,

th at sid e upon w hic h it m ak e s cont act no long e r w it h

the in finit e but with the o ccul t as it i s und e rstood
,

by occultis m finit e of all things fi nit e w h at so m bre

, ,

trifling u nr e d ee m ed by the s aving s ens e of trivi al ity ,

the p hysiogno m y of the s e ction Yztb r on the a strology

’

of the proc e ss es of G affarel the st a r m e ss ag e s o f the ,

H ebr ew pl anisp he r e the p ap er tub e s o f E l iphas ,

L evi or ag ain n ota r icon m eta thes is gem a tr ia j

, , , ,
'

th e a rc a n a of th e e xt e nd e d n a m e the virtu e s of ,

A g l a an d A r a r i ta for conj uring h eav e n a n d e a rth .

I t i s h e re th at occultis m ill ustr at e s ho w it r ec e iv e s

only wh at it can giv e an d ho w it com e s to p a ss
t hat the int e r e st of the occultist in the K ab al ah i s
l e ss inspi r e d by the occult th e or e m s o f the Zoh ar
”
t ha n by the m agic g a rt e rs of the K ey of Solo m on .

H enc e e v en writ e rs l ik e Papu s i n Fr a nc e who h av e , ,

e xc e ption a l cl a i m s on our consid e r ation find it ,

n e c e ss ary to incl ud e i n t he i r sch em e of K ab al is m

the sorry l it e r atur e of the G rim o ires i And th ey
a n d he h a v e nothing to t e l l us of the Zoh a r B ut .

w e d o not fi nd the Gri m oir e s in P icus d e M i r andol a ,

or in R ay m ond Lully ; w e do not fi nd m uch tr a c e

A nd the kind
li vr und rt k t d f nd
of K ab al ah w h h A ic . Le e e e oo o e e

in hi j tifi ti d S i
s us Di i
ca t ion (P ris es c en ces v n a o r es a ,

1 O bs rv ls th d v l p m nts w hich t h s subj cts r c iv d in

‘

e e a o e e e o e e e e e e e

w rks lik th C b l l A
o m m ti f R ti L g l P l ti an u on e us , acen a:
’

65 4—
e g e a a a na ra a ca o us

1 m i bi l i ind d
ar s th raut h r t rm s it s ee , as e a o e .

1 L K bb l pp a 6 a 6 th l st sp ci lly w h r th
a e, . 1 0, 1 , 2 , e a e e a , e e e

r f r nc t M lit r m k s th uth r f th Phil s phy f Tr diti n

e e e e o o o a e e a o o e o o o a o

a pp r ntly r sp nsibl f th id ntific ti n f th l i l

a e e o e d or e e a o o e c av cu ce an

m gic l MSS
a a s ri us br nch f K b lism
.
”
as a e o a o a a .
 § ourre s u b gl u thori tg of the fiabal ah 1 5 1

of m agic in the K a b a la
b D en u da ta . The L e xicon
of R o s e n ro th do es not includ e the occult w ond e rs
of A gl a nor do es it t e ll us a ft e r w h at m ann e r the
,

e xt e nd e d n a m e is co m pound e d by a c hild c raft of

,

a crostics out of t h r ee v e rs e s i n E xodus

,
W e do find .

a l l t he s e i n Agripp a w ho w rot e as a young m an

,

of th ings th at he had h e ard an d re ad m aking a v e ry ,

d ignifi ed r etract ation of it al l in hi s bo o k of gre at

e xc e l l e nc e upon v an ity .

Th e re r e m ains of cours e the mystic sid e of

, ,

K ab al is m the r eturn of the soul to God an d th a t

, ,

p ath of ecst a sy al r eady m e ntion ed by w hich it w as ,

conc e iv ed th at the soul m ight e ffect suc h r e union

e v e n i n this li fe but i t is pr ecis e ly this m ystic sid e
,

of w hich w e s ee no e ffe ct in J e w ry an d it is also ,

t his sid e w h ich is n egl ect ed by m od e rn occultis m .

For e x a m pl e the pre s ent w ork is the fi rst publ ish ed

,

i n E ngl and w hich has an y r e fe r enc e to the high est

principl e of the hu m an soul in K ab al is m and the
instru m e nt of unific ation w ith the D ivin e .
 B O O K IV

TH E W R I TTE N W O RD O F

K A B A L I SM

F I R ST PE R I O D

A R G U ME N T

tr c s f K b listic lit r tur utsid th S ph Y t i h

The a e o a a e a e o e e e er e z ra ,

an d pri r t th public ti n f th Z h r
o o e nu m r t d bri fly
a o o e o a ,
a re e e a e e

t indic t
o th t th r w
a e gr du l gr w th f th tr diti n d
a e e as a a a o o e a o an

to c rr ct x gg r t d n ti ns c nc rning it Th r
o e e a e a e svrl o o o e . e e are e e a

a nci nt tr tis s w hich c nn ct w ith K b lism but

e ea e t o e a a , are no

r g rd d by m d rn sch l rship K b listic in th t chnic l s ns

e a e o e o a as a a e e a e e.

This is th c s w it h th S ph
e Y t i h its lf ; but t h r is
a e e e er e z ra e e e no

d ubt t h t ll th s w rks pr t nd t m b dy
o a a e e ccult tr diti n
o e e o e o an o a o ,

or th t it w th l m nts f r l tr diti n w hich subs q u ntly

a as e e e e o o a a o e e

r c iv d d v l pm nt fr m th c m m nt t rs
e e e e e o e th S ph o e o e a o on e e er

Y t i h
e z ra w ll ,fr m th Z h r d l t r still fr m th
as e as o e o a ,
an , a e ,
o e

e xp sit rs f Z h i m yst ri s Th tt nti n f rly K b lists

o o o o ar c e e . e a e o o ea a a

w as c nc ntr t d th B k f F r m ti n
o e a e on d nu m r use
“
oo o o a o , an e o

e lucid ti ns f th t w rk pp r d b tw n th l v nth d
a o o a o a ea e e ee e e e e an

t hirt nth c nturi s

ee e e .

I . E A RLY KA BA LI ST I C L I T E RAT U R E

IT is b eyond controv ersy th at th e r e w as a gr eat body

o f m ystic sp ecul ation an d doctrin e grown up i n
J ew ry of w hich the roots are to b e found i n the
,

T al m ud w h il e it i s conn e ct e d occ asion al ly w ith

,

brilli ant an d ev en w ith so m e gr e at n am es I t i s this .

tr ansc e nd e nt alis m which le d ulti m at e ly to the Zoh ar ,

 t
‘
e w ri tten morb of fi a bali s m 1
53

an d should schol arship forbid us to con fe r on it the

d istinctiv e d enom in ation of K ab al i sm ‘
w e m u st ,

d e fe r to schol arshi p though w ith the m e nt a l re s e rv a

,

tion th at i f the qu estion b e m or e th an of w ords it i s

a t m ost o n e of st a g e s of gro w th for th a t w hich w a s ,

o f m ysticis m i n I sr ae l b et w ee n the p eriod of the

T al m ud an d the p e riod of the pro m ulg ation of the
Zoh ar i s th at w hich in the cours e of its e vol ution
b ec am e the K ab alah a n d the Zoh ar .

The titl e of this s e ction i s to so m e e xt ent

t ent ativ e or sp e cul ativ e but the m od est concl usions ,

of the pr eviou s book are a suffici e nt w arr a nt for

supposing th at th e r e are tr ac e s of K ab alis m outsid e ,

the Sepher Ye tz irah prior to the pro m ulg ation of the

,

Zoh ar an d poss essing so m e l it e r a ry re m ains I t is

, .

i nd ee d e ss enti al to the n atu r al hi story of the l at e r

work th at i t should h av e had its a nt ec ed ents i n
l it e r ature According to the m ost acc e pt abl e vi ew
.

t he s e w ere c e rt ain Midra s lzi m w hic h for the m ost ,

p a rt are not n o w e xt ant an d it i s fai r to su ppos e

, ,

th at assu m ing such m e mori al s th ey m ust h av e

, ,

e x e rcis e d so m e i nflu e nc e .

So also the Se p he r Y etz irah w h at ev e r the d at e ,

ascrib ed to it w a s of high a uthority an d the v e n e r a tion

, ,

in w hich it w as h eld w as of the k ind w hic h creat e s

l it e r atur e W e m ust b e w ar e ho w e v e r of supposing
.
, ,

th at th e r e w as an unbrok e n l in e of K ab al i sts from the

s econd to the t w el fth c e ntu ry as so m e occult w rit e rs ,

h ave pr e t e nd e d Su pposing the Se phir Y e tz irah i n

.

its pr es e nt for m to b e l at e r th a n the s e cond c entu ry ,

The r e ca n be , I hi t nk littl d ubt t h t

, e o a the K abal ah w as the
r c pti n
e e o
”
of the B
'

er es b ztlz and Mer cabalz yst ri s m nti n d in

m e e e o e

th T l m ud
e a , or t h t t hi
a s w as the vi ew a l w ys t k n by K b l istic J w s
a a e a a e .
 ti the £b ri ttn e t
(
1 54 s ub fi teratu re of the fiabul ah
we must r eg a rd as its prototyp e a work alr eady
m e nti o n e d und e r the titl e of the Alph ab e t of Akib a ,

“
The B o ok of O ccult ation
”
w hil e the a ntith e sis of ,

o n e of the m ost i m port a nt s e ctions of the Zo ha r ,

m ust b e sou ght i n th e a nthrop o m o rp h ic S cb i u r

“
K om a k i e The M easur e of th e H e ig h t in oth e r
,
. .
,
”
,

“ ”
w ords the D escription o f the Body of God o r
, ,

d e v e lop m e nt of the v a rious Scriptur al pl ac e s in w hich

the d ivin e m e m b e rs a re m e ntion e d The d at e s of .

th es e fr agm e nt a ry w o rks are conj ectur al but th e re ,

ca n b e no doubt as ind ee d th e r e i s no qu e stion of , ,

t h ei r co m p ar ativ e a ntiquity Conn ect ed w ith t hes e .

are the Gr e a t e r a n d the L e ss e r P a l ac e kno w n a lso a s ,

the D eli n e ation of the H e av enly w h ic h ,

in co m m on w ith the ot he rs is not r eg ard e d by ,

m od e rn critics as K ab alistic bu t it is a llo w ed t h at ,

a l l w e r e instru m e nt a l in c a l ling the K ab al ah i nto

e xi st e nc e
]
I n a ccord a nc e with the e xige nci e s of his st and
point D r Graet z w ho m ay b e t ak en to r epr es e nt al l
, .
,

t h at is m ost acrid an d unco m pro m ising in hostil ity to

J ew ish m ysticis m fix e s the origi n of K ab al is m as to , ,

its d at e in the t e nth c e ntu ry an d t h us by i m pl ic ation

, ,

d eni e s the cl a i m of the Sephe r Y etz irah to b e incl ud ed

in its l it e r atur e H e is follo w e d as w e h av e s een by
.
, ,

N ot to be c nfus d w ith w rk m nti n d by B t l

o e a o e o e ar o o cci

und r th n m f
e e a e o R E li
. r d d ling w it h th m sur m nts
f ez e an ea e ea e e o

th rthly t m pl
e ea e e .

l B y th difficulty s ys G insburg in w hich th y pl c d th

' '
e ,
a , e a e e

J w s in th S uth f Fr nc d in C t l ni w h b li v d in t h m
e e o o a e an a a o a, o e e e e

al m st m uch in th B ibl d w h w r driv n t c ntriv t his

o as as e e , an o e e e o o e

syst m w h r by th y c uld xpl in th gr ss d scripti ns f th D ity

e e e e o e a e o e o o e e

an d f th pl ins f h v n giv n in t h s H gg dic pr ducti ns

o e a o ea e It , e e e a a o o .

m y ind d b
a ffir m d t h t
ee spirit inf r m d th chi f w rks f
e a e a one o e e e o o

m ystic l c m pl xi n w hic h pr c d d th Z h r
a o e o e e e e o a .
 u h: W ri tten W orb of fi ahul s m i 1 55

G insburg “ but
i t is not ope n to qu e stion th at the w ork
,

i s i ndisp en s abl e to the K ab al ah or th at it is an ,

int egr al an d fund a m e nt al p art t her eo f The t e nt h .

c entury is ho w e v e r an i m port ant p e riod i n J ew is h

, ,

h istory an d J e w is h l ett e rs for at t h is e poch the ,

quick ening of the A r abi an m ind w as fo llo w e d by th at

of I srae l i an d w as s o m eti m e s ecl ips ed t he re by .

Th e r e w as for a m o m e nt a l ul l i n p e rs e cution ; the

a c a d e m i e s i n the E a st flou rish e d a n d i n the W e st the ,

int e rn e cin e struggl e o f C h ri sti ans and M osl e m s i n

Sp a in e nsur e d a breathing Sp ac e to the Childr e n of the
E xil e . P rior to t ha t p e riod fro m the si xth c e ntu ry ,

a n d on w a rd th e r e w as a h i a tus i n the l it e r a tu r e of
,

I sr ael The c anons of the T al m ud w e re clos ed by

.
,

the t e rror an d p e ril of the ti m e r a t he r th a n i nh e r e nt

n e c e ssity an d the history of I sr ae l b ec a m e o n e of

,

bitt e r struggl e fo r e xist e nc e A c e rt ai n h az ardous .

sh e lt e r w as found und e r P ersi an do m i nion an d ,

ulti m a t e ly the int ell e ctu al l a m p of I sr ae l shon e fort h

cl early an d st e ad ily d uring the M osl e m do m in ation of
Sp a in w hich country fro m th a t p e riod till the
,

beginning of the thirtee nth c e nt ury w as l ik e a s e cond

P al estin e to the Je w an d t hi s l and o f re fug e u nd e r
, ,

the tol e r a nt an d e nlig ht e n e d s w ay o f the Sp anish

K hali fs b e c am e al m ost as d ear to his h eart as the

,

L and of Pro m is e Montp e lli e r in Fr a nc e a n d Sal e rno

.

in I t aly w e re fam ous for th e i r J ew ish schools but ,

th at of Sevi l l e w as p e rh aps m ore illu strous th an

, ,

e ith e r .Sp a in also w as a n ursing l and of K ab alistic -

l ite ratur e an d the trac e s of the e sot e ric tradition

,

K itto
’
s C ycl p di
o e
a a,
”
t hird diti n 864
e oK bb l h
, 1 , s v . . a a a

1 B asnage H i stoire des j

"
, u
i/
s,I livr ii c 4 t m v p
e v .
5 3 t .
, o . . . 1 0 e s eq.
1
5 6 Q lfhe ifloctri ue aub fitterature of the fiahal s h
“
b et w e e n the e poch w hich produc ed the Book of
” “
For m ation an d th at of the Book of Spl e ndour ”

m ust b e sought chi e fly t her ein though in the t w e l fth ,

c entury so m ething m ay b e gl ean e d fro m South e rn

Fr anc e a n d earli e r stil l fro m H ay G aon w ho
flouris hed i n the el ev e nth c entury a B abyloni an on , ,

the bord e rs of the C a spi a n Sea “ .

Th er e i s n e it he r sp ac e nor occ asion h e re to

produc e a bibliogr aphic al l ist an d i nd e e d the ,

m a t e ri a ls a t ou r co m m a nd c a n s care ly b e r eg a rd ed as
e xt ensiv e s e rving m a inly to corr e ct fals e a n d highly
,

colour e d i m pr essions r eg arding the cl ai m s of K ab a

l isti e tr adition The chi e f n am e s of the p e riod wi t h
.

w hich w e a re now conc e rn e d a re :

I R abbi E li e z e r w hos e m ystic syst e m as

.
, ,

pr es ent e d i n the Pi rice conn ects on the o n e h and ,

wit h the Sepher Yetz irah an d on the ot he r w ith ,

,

Z o haric t ea c h ing W e h av e in the fi rst pl ac e God

.
, ,

subsisting prior to the creation of the world alon e

w it h his I n e ffa bl e N a m e ; n e xt the cr eation prior , ,

to the visibl e w orld of the Tb or er/t or L aw tog eth e r , ,

with the Thron e of Glory the N a m e of the M e ssi ah , ,

P a r ad is e H ell an d the T e m pl e of J e ru s al e m i e the

, ,
. .
,

a rch e typ e of the e arthly t em pl e ; subs e qu ently ,

the cr eation o f the w orld by m eans of ten words .

With this w ork m ay b e conn e ct e d the a nci ent

Mid ra s lt Con en w hich r epres ents the Tlzora lt as the
,

found ation of the univ e rs e I t i s a m att e r of con .

O utsid e the dts

uth rship scrib d b y th ld K b lists
a e an d a o a e e o a a

t th S ph
o e Y t i h
e er d th Z h r t h r
e z ra th r tr tis s ttribut d
an e o a e e are o e ea e a e

t th
o rly d ys f th E xil Thus tr diti n r g rds E li r H g b it
e ea a o e e . a o e a ez e a a e,

s on f J so c nt m p r ry f Si m n b J h i
o e, a o e K b listic
o a o eo en oc a , as a a a

d ct r d th uth r f tr tis
o o an e a h t h irty tw q u liti s f th
o o a ea e on t e -
o a e o e

L w a Th nti quity f t his w rk is d ubtful

. e a o o o .
 fi he w ri tten morb of g ahs l is tu 1
57

je c tu re h e th e rwth e s e w orks a re slightly l a t e r or

e ar l i e r th a n the Sephe r Y e tz irah .

I I The G aon R Saad iah h ead of the P e rsi a n

. .
,

Ac ad em y of Sor a w as the a uthor o f a com m e nt ary

,

on the Sephe r Yetz irah pre s erve d in the Bodl e i an

Libr a ry an d only print ed r ec e ntly i n Fr anc e as w e ,

sh al l s ee in the third s e cti o n of this book .

I I I The G aon R She re erah h ead of the ac ad e m y

. .
,

"
of Phe rru ts Schib b u r i n the n e ig hb o urhood of
B abylon w as p e rh a ps m or e distinguish ed fo r the
,

viol e nc e w ith w hich he w rot e ag a in st the Christi ans

th a n for his K ab al istic kno w l edg e B ut N ac hm an id e s f .

“
has pr e s e rv e d his obs e rv a tions on the D e l in e ation of
”
the H eav e nly T e m pl e s : or mor e corr e ctly on the

fr ag m e nts w hic h it e m bod i e s und e r the titl e of the

“ ”
P roportion of the H e ight oth e r w is e c all ed the ,

”
D e scription of the Body of God w hich sho w s the ,

K ab al istic l ea nings of Sheree rah an d crea t e s the

a nti th e sis to th e a n thrO m h i m of th e s rly
p o o rp s e ea

w orks w hich has b ee n m e ntion e d a lr eady a s a key

“ ”
note o f K ab al ism God forbid he e xcl a i m s
.
, ,

“
th a t m an should spe a k of the C r eator as i f he had
bodily m e m b e rs an d di m e nsions " This R abbi w as ”

d espoil e d of his w e alth a n d h a ng e d by ord e r of

C ad e r Kh al i f of the r ac e of the A b as s id e s
,
.

I V The Gaon R H ay son an d succ ess o r o f

. .
,

She ree rah as the h ead of the B abyloni a n School of

Sc hib b u r is a lso cre dit ed w it h a co m m e nt ary on the
,

Se phe r Ye tz irah w hich w ill b e d eal t w ith i n its

,

O r of Pu m b aditha a cc rding
o to s om e a ut h riti s including
o e ,

Gr t
ae z .

1 I n his
'
c mm nt ry th Tl l
o e a on e tor a z .

I A ttribut d t R I shm l pp ntly th d ct r

e o . ae , a ar e e o o of th t n
a am e

w hos e s nt n
e s m ti m s qu t d in th T l m ud
e ces are o e e o e e a .
 t gas tri ue s ub fit t f he ahal ah
‘
1 5 8 e tera u re o t fi
prop er pl ac e The int e rpr et ation of dr eam s w as o ne
.

of the d aily occu pations of the J ew is h ac a d e m i es ,

a n d th e i r sk il l e xhibit e d t h e r e in or the cr edul ity of ,

the tim e s oft e n purch a s ed tol e r a tion a n d r e sp e ct for

,

the R abbis a t the h a nds of the K hali fs To R ab .

H ay is a ttribut e d a tr ea tis e on this a rt w hich w a s ,

pri nt e d at V e nic e l O utsid e his a ll e ge d co m m en t a ry .

ae

“
on the Book of For m ation his vol u m inous w orks
h av e m any K ab al istic r e fe r e nc e s esp e ci ally th at ,

“
e ntitl e d The Voic e of God in its Po w e r I t w il l .
”

b e su ffici e nt to m ention a m ong th e s e the doctrin e of

corr espond e nc e s of m an as a m icrocos m an d a ,

p e culi ar t he ory of m ystic cont e m pl ati o n He .

poss e ss ed e nor m ous influ e nc e an d b ec am e s u b s e

qu e ntly the h e ad of the a c ad e m y o f Pu m b ad itha i n ~

the n e ighbourh o od of B agd a d H e di e d i n 1 0 3 8 . .

V R Chas d ai l w as a Princ e of the E xi l e an d

. .
' ‘

t e m por al h ead of th e J ew s in Cordov a H e w as .

a lso a pol i tic a l m inist e r und e r tw o Kh a li fs H e is .

s a id to conn e ct the scho o l o f H ay G aon with th at of

G eb iro l i
V I So l o m on b en Y e hud ah I bn G e b iro l the
.
,

schol astic Avic ebr o n an d in all r esp ects K ab al istic ,

an d ot he r w is e a focu s of i nt e ll e ctu al an d l it er ary

,

int e r e st w a s a cont e m por ary of the fam ou s N agrila

,
.

V I I R Abr ah am b en D avid or B en D ior H a

~

. .

L e vi the gr e a t o rthod o x a pologist of the t w e l fth

,

c e ntury ha s b ee n incl ud e d i n the ch ain of K ab alis m

,
.

V I I I Mos e s I b n J acob b e n E z r a § o n e of the

.
,

B artol occ i , B i bl i otb eca R abbi n i ca , 11 .

387 .

1
'
A bu- Y ussuf Ch as d ai b en I s c aa Ib n Shapru t .

I Hdi d b ut th y r 97
e e a o e ea 0 .

S E ss ys
ee th Writings a on e of Ib n E z r a, in th e Ta r ns cti ns
a o

of the S ci ty f H br w L it r tur
o e o e e e a e .
 u h: w ri tten w or b of fi s bal i s m 1 59

great est J e w s of h is ti m e w as of Gr an ad a and , ,

flourish ed in the earli e r p art of the t w el fth c e ntury .

”
H is w ork e nti tl e d the G ard e n of A ro m atics sho w s
tr ac e s of the doctrin e of G eb iro l but it app ears by ,

“ ”
his Co m m e nt a ry on I s ai ah th at he w a s i n dis
agr ee m e nt w ith this doctor B as n age s a ys t hat he .

d id not r ej ect the K ab alah t hough he kn e w its ,

w e a kn e ss b e c a us e he did not w ish to b e e m broil e d

,

w ith cont e m pora ry w rit e rs *

H e w rot e upon the .

D ivin e N am e an d the m ystic attribut e s of n u m b e rs

in conn ection th e r ew ith .

I X The n am e s of J ud a H alle vi w ho has so m e

.
,

re fe re nc e s to the Soph e r Y etz irah i n his w ork e ntitl e d

K u s a r i of J acob N az i r of Solo m on J arki
,
of R , ,
.

Abrah am b e n D avid the young e r bring us to the , ,

thirt e e nth c e ntury an d to the pe riod of (a ) M ai m o nid e s ,

who is re port e d chi e fly on the aut hority of R , .

C haiim to h av e tu rn e d K ab ali st a t an a dv anc e d age

,

but i n an y c as e conn e cts w i th m ysticis m an d w as ,

a cqu a int e d at l e a st w ith the e xist e nc e of the t w ofold

m ystic tr adi tion distinguish e d as th at of the C r ea tion

a n d th a t of the C h ariot ; (b R A z a rie l of V a ll adolid
) .
, ,

fa m ous co m m e nt ator o n the Sephe r Y e tz irah ; (c)

Sh e m To b I bn F ala q u e ra a d iscipl e of M a i m onid e s , ,

w ho conn ects w ith Geb iro l ; (d ) R Abr aham .

A b u la fiayl w ho w rot e on the T e tr agr a m m aton a n d

'

u t s Skinn r s l tt rs d U sh r in supp rt f t his

B as nage q o e e
’
e e an e o o

vi w but h d t h y
e , in s m c nfusi n t i m p rt nt d t s in
e an e a re o e o o as o o a a e

K b listic h ist ry
a a d lit r tur Gr t h o g d cc unt f I b
an e a e . ae z as a oo a o o n

E r but it is unn c ss ry t y t h t hi n l gi s w it h K b lis m

z a, e e a o sa a s a a o e a a a re

no t m nti n d e o e .

1 S Fr nk l M / l ift f G l i b t d W i
‘

ee a e ,
l ft on a s zr ur esc z c e un e ss en sc za

d j d tl m
es u enl v p 7 L ip ic
zu 85 6
s, Gr t h l l ng
vo . . . 2 , e s , 1 . ae z as a s o a o

acc u t f A b l fi d sign d t ri dicul th m t l diti n t w hich

o n o u a a, e e o e e en a co n o o

h r f rs th K b lah
e e e e a a ,
1 60 GIhe fl uctuate
c
s ub fitterature of the fi s bal ah

the Myst eri e s of the L aw bu t his w orks h av e not ,

b ee n publish ed “ H e e nd eavoure d to co m bin e the

.

th eoretic al an d practic al schools but he w as a quixoti c ,

a dv e ntur e r a nd a M e ssi ani c e nthusi ast to whos e ,

opinions it is unn ec e ss ary to giv e w e ight I t m ay b e .

not e d ho w ev e r th at he e xhibits so m e Christi an

, ,

t e nd e nci e s .

Thos e who d e fe nd the a uth e nticity of K ab alistic

tr adition find so m ething to th e i r pu rpos e i n all t he s e
w rit e rs an d p e rson a liti e s but th ey oft e n proc eed on a ,

m isconc e ption Wh at for e x am pl e i s m ore l ik e ly

.
, ,

to l ead an unpr actis e d stud e nt astr ay th a n the tr eati s e

of Abr ah am b e n D avid H a L e vi by the m er e fact of ,

its titl e ? I t i s c all e d S eder H a K a ba lale the Ord e r ,

of the Trad itio n s l A s a fact it is the l east m ystic al '

of al l productions an d though I h av e t e r m e d its ,

a uthor a gr e a t orthodox a pologist he ha d a strong ,

A ristot e li a n l eav e n The o cc a sion of his book w as a .

Sadduc ea n he r e sy pr e v a l e nt i n C a stil e a n d L e on ,

an d r e pr es e nt e d by the w ork of Abu A lphrag ,

w hich m aint ain e d th a t the tru e syn agogu e w as

to b e found a m ong the Sadduc ee s The S eder .

H a K a ba la h vindic a t e s the a uthority of the

ort hodox cl ai m und e r the tw o h eads of suc

c e ssion an d un iv e rs ality or co m m unity of doctrin e ,

a m ong a ll the syn agogu e s I t e m br ac e s the

e ntir e history of the J ew is h Chu rch a n d the p e r

p e tu a tio n of t he M os a ic doctrin e w hich is th e ,

y includ ls th Th F unt f L iving W t rs f w hic h

The e a o e e o o a e , o

th r is L tin v rsi n in th V tic n Gr t xt nds th nu m b r f

e e a a e o e a a . ae z e e e e o

hi w rks t t w nty B t l
s o o i kn w nly f t hr
e ar o o cc e o o ee .

f I t w th pr t typ f s v r l l t r w rks suc h G h d li

"
as e o o e o e e a a e o ,
as e a a on

th Ch in
e af th K b l h th Y l
o i ef Z kut f m us in c nn cti n
a a a , e u za s n o a , a o o e o

w it h th Z h r
e d th T m l D
o a id
, anlr dy qu t d e se ac z av ,
a ea o e .
 flihe w ri tten w rath of fi ahal i s m 1 61

"
tr adition n am e d in the title fi The w ork of Abr ah am
b e n D avid H a L evi is p e r ha ps gr e a t e r t han w as the
occ asion w hic h c al l e d it forth The J ew s w e r e .

divid e d a m o ng th e m s e lv e s u pon m any qu e stions of ,

w h ich Sadd uc ea n pr e t e nsions w e r e c e rt a inly not the

m ost i m port an t The gr e at distinction of the ti m e

for the pu rpos e of our o w n inquiry w as b e t w ee n the
J ew s w ho ha d adopt e d Aristot e li a n principl e s an d the
J ew s w ho oppos ed the innov ation The e nlight e n .

m e nt a n d cul tur e w e r e incontr o v e rtibly on the sid e of

the for m e r ; the fa scin ation of m ystic thought in a ,

w ord a l l t ha t w e conn e ct w ith the id eal of r abbinic a l

,

I sr ae l w e nt ho w e v e r into the opposit e sc al e Th e r e

, , ,
.

w e r e gr eat n a m e s on both sid e s R abbi A br aha m .

a n d his S epfier e x e rcis e d a l a rg e i nfl u e nc e ; h is con

t e m pora ry M a i m onid e s w ho surviv e d him by al m ost

, ,

a qu art e r o f a c e ntu ry w as d e scrib e d by the

,

“
e nthusi a sts of his p e riod as the e l e ct of the hu m a n
”
rac e an d by a pl ay upon his n a m e it w as s aid of
,

“
him th a t fro m M os e s to M os e s th e r e w as no o n e
l ik e unto M os e s .

The riv al school w as to so m e e xt e nt r epr e s e nt ed

by Avic ebron a n d so m e of thos e w ho a ss e rt th at the
,

Z o h a r incorpor at ed tr adition s b e longing to pr ec e ding

c ent uri e s are cont en t to re st th e i r c a s e on the w ritings
of t h is po e t an d p hilosoph e r The e vid e nc e ho w
.
,

e v e r is in a v e ry confus e d st at e
,
On the o n e h and .
,

the syst e m o f Avic e bron has m any A rist o t e li an

tr ac es ; on the oth e r h and it has b ee n a ss e rt ed th at
,
-

M ai m o nid e s h as m uch to conn e ct h im w ith Avic ebron ,

th oug h he w as not acqu aint e d w ith his w orks w hil e , ,

B arto loc ci , Magn t

e B ibl ical /zet a R abbzm ra ,
' '

i p
. . 1 8 e"s eq .

M
1 62 ‘
Eihe 13 0mm aa h fii ter atnrc of the fi abal ah

furt he r the gr eat m ast e rpi ec e of the T al m ud ic Jew of

,

“ ”
Cordov a e ntitl e d The Guid e o f the P e rpl e x e d
, ,

offe rs m any i ndic ations of his sy m p athy w ith the

sp e cul ativ e K ab al ahfi I n a g en e r al s ens e ho w ev e r
l e
, ,

thos e w ho w ish e d to introduc e Aristot e l i an principl es

into J ew ish philosophy b e l ong e d to th at school w hich
subs e qu e ntly oppos e d the Z O har l as for e x am pl e -'
, , ,

Abr aham I bn W akkar of Tol ed o at the b eginning of ,

“
the fourt ee nth c en tu ryd w hil e thos e w ho acc e pt e d the ,

Zohar b elong ed to th at school w hich conn ects w ith

Avic e bron am ong w ho m w as R abbi A br ah a m b en
,

D avid of Po s qu ie re to w ho m o n e s e ction of m od e rn ‘

criticism attribut es the i nv e ntion o f the K ab alah an d ,

I s aac the B lind with his discipl e s A z ariel an d E z ra , ,

w hos e sup e rior cl a i m i s fav o ur e d by Ginsburg § The .

K a b a listic int er e sts of thi s school are outsid e al l

d eb at e ; i t pri z e d the Sepher Ye tz irah an d o n e of ,

r d s t s m h w v r th slight st gr und f
The e oe no ee , o e e , e e o or

supp sing w ith I s c My r t h t M i m nid s w cqu int d w ith th

o , aa e , a a o e as a a e e

Z h r O th c ntr ry t h r is m r p rh ps t b s id f th
o a . n e o a , e e o e e a o e a or e

c nj ctur f S Munk th t th Z h r q u t s r th r b rr w s fr m
o e e o . a e o a o e , or a e o o ,
o

M i m nid s S Mél g & p 7 8 A m ng th K b listic c rr

a o e . ee an es , c .
, . 2
2
o e a a o e

sp d on f M i m nid s
ences o ( ) H is r c gniti n f s cr t s ns in
a o e are I e o o o a e e e e

Scriptur ; ( ) O f th in cc ssibl n tur

e 2 f G d ; (3 ) O f h univ rs e a e e a e o o t e e e

as an org nic w h l Th stud nt sh uld ls c nsult int r sting

a o e . e e o a o o an e e

N tio l C b l d H b
ce s u r pr fix d by th C h v li r D r c h t
a a a e es é
‘
r eu x , e e e e a e a o

th s c nd v lu m
e e o f hi w rk lr dy cit d
o th H r m ny b t w n
e o s o a ea e on e a o e ee

Church Syn g gu st blish s ( ) Th t w h r ”

th e d th Han e a o e . e e a e a a e e

B t f supp s s th
u x or T l m ud (Tr ct R / H l
o e fi) t ll w th
e a a os z as za n a o a o e

s m ut h rity t th K b l h t th t xt f M s s th r f r nc is
a e a o o e a a a as o e e o o e , e e e e e

r lly t th spiritu l p w r f th Syn g gu

ea o e d (b) t h t th
a ll g do e o e a o e an a e a e e

m nti n
e f th m ystic K b l h by M i m nid s is
o o e m isc nc pti n a a a a o e a o e o

ii x vi xvii I t is c rt in . h w v r th t
. . e a , o e e ,
a

M i m nid s m nti ns l st tr diti n

a o e e o a o a o .

1 I w hic h h w v r Munk tr c s A rist t li n influ nc s

‘
n , o e e , a e o e a e e .

Mél g pp 7 8 7 9 an es , . 2 , 2 .

I S th E nglish tr nsl ti n f St inschn id r p

ee e 4 a a o o e e e , . 11 .

W h f ll w s Gr t lit r lly o o o ae z e a .
 c
um w ri tten w orb of fi abali s m 1 63

the m ost i m port ant co m m en t ari e s on th at treatis e

w as produc ed w ithin it .

Wh en w e i nv e stig at e the cl ai m m ad e w ith r eg a rd

to Avic ebron w e m ust n ot b e d isco u r ag e d at fi nd ing
,

t hat w rit e rs l ik e I s aac My e r hav e m uch e nh anc e d the

re al stre ngth of his K ab alistic conn ecti o n s W e fi nd .
,

it i s tru e the doctrin e s of the I n acc e ssibl e God

, ,

of the int e rm edi a ri e s b et w ee n God an d the

un iv e rs e o f the e m an ation of the world an d e v e n
, ,

of the univ e rs al knowl e dg e attribut e d to the pre

e xist e n t soul of m a n by al l J e w ish m ysticis m B ut .

w hat w e s hould lik e to m e e t w it h in a m ystic of the

e l e v e nth c e ntu ry is a di sti nct tr ac e of typic a l Z o ha ric

doctri n e let us s ay th at of the C ount e n anc es an d not

, ,

Y etz iratic r e fe re nc e s Se phiro tic corr e spond e nc e s an d

,

so forth The l att e r a re to b e e xp e ct e d at the m iddl e

.

of the e l ev e nth c e ntu ry a n d i n this c a s e the for m e r

,

a re w a nting T he r e r e m a ins ho w ev e r s u fli c ie n t to
.
, ,

int e re st us p e rh aps ev en to w a rr ant the incl u sion

,

of G eb iro l am o ng the pr ecu rsors of Z o haric K ab al is m ,

a n d a short a ccou nt of t h i s a uthor m ay b e a pp end e d

a s a conclusion to this s e ction .

At th at p e riod w h e n the i nfl u enc e of Ar abi an

i m agin ati o n w as in fu s ed into the ro m antic l it e ra tur e
of W e st e rn E urop e schol a sti c phi losophy an d
,

th eology w e r e r e c e iving the tinctur e of A r abi an

thoug ht b u t as on the o n e h a nd thi s tinctur e w as
, , ,

re c e iv e d so m eti m e s w i thout m uch consciousn e ss of

its origin so on the ot he r i nflu e nc e s w e r e o cc asion al ly
, , ,

r e fe rr e d to A r abi an sourc e s w hic h w e r e i n r e ali ty

r e fe r abl e only to the Sp anis h J e w s l iving und e r
the pro tection of the K ha lifat e d u ring the M osl e m

do m in ation of the pe ninsul a A c as e i n point w as .

 t fi ortri n c anb fili tm t of the fi ahal ah
‘
1 64 e r ur e

the onc e r e nown ed Avic ebron w hos e id e ntity w ith ,

Solo m on b e n Y ehud ah I bn G eb iro l a Jew of ,

C ordov a w as fi rst d e m onstrat ed by M unk i n the

,

e a rly p art of the pr e s e nt H i s chi e f

tr eatis e e ntitl e d the Fount ain of Li fe i n a L atin
, ,

v e rsion a scrib ed to the m iddl e of the t w el fth

c entury b e c am e w id e ly d iffus ed ; Alb ertus M agnus
, ,

St T h o m as of Aqu in an d D uns Scotus al l cit e d

.
,

it ; an d it i s s aid to s u m the p h il o sophy of the

thirt ee nth c e ntury Accord ing to R e n an Avic e bron .
,

pr ec ed e d the school of Arabi an philosophy w hich

a ros e i n Sp a in H e w rot e philosophy i n Ar abic
.

a n d po etry i n H e br ew ; the J e ws v a l u ed his po e try ,

but hi s m et ap hysics w e r e not in r e put e am ong th e m

the Christi an schol astics adopt e d his philosophic a l

i d e as an d k n ew nothing w h at ever of his v e rs e s

,
.

By bot h cl ass es of his ad m ir ers he w as r esp ectiv ely

c el ebr at ed as th e gr eat e st philosoph e r an d the
gre at e st po et o f his ti m e B ut the no m in al ists .

d e nounc ed him ; r eal ists l ik e D uns Scotus e nt a il e d

on h i m t he ir own cond e m n ation ; w h il e he is s aid
to h av e e x e rcis ed an influ e nc e upon the m ystics of
the M iddl e Ag e s h e w as proscrib e d by the Univ e rsity ,

of P aris at the p e riod of the publ ic ation of the

Zoh ar on the ground th at he fa vour e d A ristotl e .

Wh e n the school of A v e rro es aros e he w as unkno w n

a m ong it ; at a l at e r p e riod he w as unknown to
M ai m onid e s ; h e w as unkno w n also to the e n cycl o
p ae d ic l e a rning of Picus d e M ir a ndol a ; a n d on th e

Melange: stil sch l f

de P/zzl os opizzej
' ’

u zve et A r d ee. The ho e oo o

Z h i criticis m h
o ar c t d n su ffici nt cr dit t Munk f hi int r sting
as n o o e e e o or s e e

disc v ry but h is t p
o e , g m cc unt f hi t h ry th t
e no a er son a ra on a o o s eo a

th Z h r w f und d g nuin nci nt M d fi m ' '

e o a as o e on e e a e z r as z .
 fli hz w ri tten Merit of g abal is m 1 65

thre sho l d of the R e for m ation his m e m ory m ay b e

s aid to h av e p erish ed at the pyr e of Giord ano B run o .

A vic ebron w as born about the y ea r 1 0 2 1 at

M al ag a ; he w as e duc at e d i n the Un iv e rsity of
Sar agoss a an d he d i e d a t V al e nci a i n 1 07 0
, He .

w as p a tronis ed by N agdil ah Sa m u e l ha L evi - -

be n J os e f I bn N agré la—a P rinc e of the E x i l e w ho ,

w as a lso P ri m e M ini s te r of Sp a in und e r the K a lifat e

of H abus N agd ilah w as the c e ntre an d m ainspring

.

of J ew ish l earning in th at country an d it is thought ,

th at thr ough hi m the s acr ed tr ad ition of the H ebr ew s

w as co m m unic at e d to Avic e bron a t a p e riod w h e n

the Zoh a r an d its conn e ctions w e r e stil l i n cours e

of for m ation I t s ee m s c e rt a in in any c a s e th at

.
, ,

som e of the conc e ptions an d the syst e m i ncorpor at e d

i n th e se books m ay b e found i n his w ritings m or e ,

“ ”
e sp eci a lly i n the Fount ai n of Li fe an d the
“
The fi rst is a ffir m ed
”
C r o w n of the Kingdo m .

“
to b e the earl i e st kno w n e xhibition o f the s ecr e ts
of the sp ecul ativ e The s e cond co m pos ed ,

“
tow ard s the e n d of hi s li fe is a hy m n c e l ebr ating ,

the only o n e an d tru e God a n d the m a rv e ls of ,

”
H i s cr eation .

The e xist e nc e of the Z o haric tr adition som e

c e nturi e s previous to the ti m e of M os e s d e L eon ,

the re put e d forg e r of the Z oh a r has b ee n r e st e d , ,

a mong oth er s upports on the w ritings of t his ,

Sp anish Jew a n d he s ee m s to h av e b ee n acqu aint ed

,

i ndubit ably w ith the Book of For m ati o n I n the .

s econd book a n d t w e nty s econd s ection o f the -

The r e is so m e c nfusi n h r
o th S ph
o Y t i h i c rt inly
e e, as e e er e z ra s e a

sp cul ti v
e a e as con tr st d w ith th c ll d pr ctic l K b l h w hic h
a e e so - a e a a a a a ,

was m i ly th
an e w rking f m ir cl s by th
o o a f th D ivin N m s
e e use o e e a e .
 QIhz yortri ne aah fitteratnre of the fiahal ah
C
1 66

“
Fount ain of Li fe this p ass ag e occurs : H e nc e
it h at h b ee n s aid th a t the construction of the
w orld w as a cco m plis h e d by the inscri ption of
nu m b e rs a n d l ett e rs in the air w hich i s obviously ,

the fund a m e nt a l notion of the K ab a l isti c w ork

i n qu e stion The t abl e of the Thirty Tw o P aths

.
-
,

w hich a ris e s ou t of the Book of For m a tion w as ,

the th e m e of o n e of his po e m s Wh e th e r th e l at e r .

K ab alists d e riv ed fro m Avic e bron or both fro m a

co m m on sourc e c annot b e concl usiv e ly d e t e r m i n e d ,

but h aving r eg ard to the J e w ish indi ffe r enc e for his
philosophic al w ritings an d to the prob abl e e xist e nc e ,

of a v a st m a ss of floating e sot e ric tr adi tion th e r e c an ,

b e no doubt a s to the d ir e ction i n w hich prob abil ity

poi nts l .
ae

The con n ection b e tw ee n Avic e bron an d the

K ab alah i s not su ffici e ntly e xplicit upon the su rfa c e
“ ”
of the Foun ta in of Li fe to h av e a ttr act ed the
att e ntion of critics l ik e E rn e st R e n a n ; w hil e K ab al istic

critics r e fe r the syst e m w hic h it d e v elops to the

te n S epkzm t/z oth e rs suppos e i t to b e b a s e d on the
'

te n c at egori e s of Aristotl e a p a nth e is m a n a logous to ,

“ ”
th at of the e arly r e al ists O n the o n e h and s ays .
,

“
R e n an his appl ic ation of P e rip at et i c p rm c rples to
,

Mos aic doctrin e al a r m ed th e th e ologi ans ; on the

oth e r h and his conc e ssi o ns to ort hodoxy conc erning
,

the cr e ation an d the fr ee w ill of the Cr e ator did n o t

”
s atisfy the e xtre m e P e rip at e tic J ew s O f his all eg e d .

K ab a listic conn ecti o ns R e n an w as e ith e r un aw are as ,

a l r e a dy sugg e st ed or th ey w e r e ignor e d by hi m
,
.

Gr t t k s th pp sit vi w s yi ng t h t th
ae z a e e o o e e , a a e K ab al ah
b rr w d m ny principl s fr m Ib G b i l H f c urs
o o e a e o n e ro . e, o o e, o ff rs
e no

r s ning th subj ct
ea o on e e .
 Qi he
‘
W ri tten m m of fiahal is m 1 67

“
An i m p arti al ex am in ation of the Fo unt a in of
”
Li fe m a k e s the p anth e is m of Avic ebro n l e ss a pp a r e nt
th an his K ab al istic corre spond e nc e s So fa r fro m .

id e ntifying the unive rs e w ith God it est ablish e s no ,

unc e rt ain contr ast b e t w een th e m I n ord e r to bridg e .

the a byss a n d to m a k e i t conc e iv a bl e t hat o n e d e riv e d

,

be ing fro m the oth e r he suppos e s nin e i nt e r m edi a ri e s

, ,

/u s the D ivin e Wi ll through w hich th e Absol ut e ly

p ,

”
E xisting w ho is a bov e n u m b e r is
,
a tt ach e d to its
,

corpore a l un iv e rs e Th e an alogi e s w hich t hi s con

.

ce p tio n o ffe rs to Ye tz iratic doct rin e a re s e l f evid e n t -

a n d do not n ee d e nforcing an d ye t our i m p a rti a l

,

j udg m e nt m ust pronou nc e the philos o phy of Avic ebron

to b e of Gr ee k r ath e r th an J ew ish co m pl e xion I t is .

a t l ea st cl ea r th a t the F on s Vi e w w hich is a di alogu e ,

a ft e r the m a nn e r of Pl ato i s tinctured d eeply by

,

H e l l e nic thought .

M od e rn schol arship has r ecognis e d thr ee chi e f

school s w h ich le d up to Z o haric K ab al is m : (a ) th at
of I s aac the Bli nd to w hich b e l ongs A z arie l w ith his
,

c e l ebr at ed co m m ent ary on the Sep he r Y etz irah ;

()b th a t of E l ie z a r o f Wor m s w hich i s l a rg e ly o f
,

the th e u rgic ord e r ; an d (e) th at o f A b u lafia which ,

to so m e e xt e nt u n it e d the pre c e ding and m ad e u s e

of the th e urgic for m u l ae co m bin ed w ith cont e m pl ation
to achi ev e union w ith God .

II . TH E B O O K O F FO R M A T I O N

I n d ev eloping the K ab al isti c doctrin e of the

I nstru m e n ts of C r eation i n d e scribing the P at hs o f
,

Wisdom an d in att e m pting to d e t e rmi n e the d at e

1 68 C
Ihe y ortri ne
G anb fitterature of the fiabal ah
of the Book of For m ation in con n ection w ith our
i nv e stig ation as to the aut ho rity of the K ab alah ,

w e h av e n e arly e xh a ust e d the subj e ct of the tiny

treatis e w hic h is r e g ard e d by m ost sc ho l a rs an d by
e v e ry occultis t as th e nucl e us of al l K ab alis m It .

is d i fficult how ev e r to o m it it in giving an account

, ,

of the docu m e nts an d it w ill p e rh aps b e b est to b egi n

,

this bri e f bibl iograp h ic al notic e by a su m m ary of

th e points w hich h av e b ee n d e t e r m in ed pr e viously

conc e rning it .

The l eg e nd w h ich a ttribut e s it to the p atri a rch

A br ah a m w ho tr ans m itt e d it or ally to his sons by
, ,

“
w ho m it w as p e rp e tu at e d i n tu rn till the s ag e s
”
of J e rus al e m co m m itt e d it fi n ally to w riting so
, ,

th at the trad ition m ight not p e rish e v e n w he n the

chos e n p eopl e s ee m ed th e m s elv e s o n the ev e o f
—
p e rishing t his w e hav e s ee n is l eg e nd ,
I t is ,
.

int e r esting an d r e sp e ct abl e in i ts w ay At the .

p e ri od w h e n w e first h e ar of the e xist e nc e of suc h

a tr a ct it w as possibly a lr eady old a n d m ost old ,

books h av e m yt h s d e sign ed to e xpl a in t he m Thos e .

w ho t ak e the m yths histor i c ally conv e rt hon e st

l eg e nd into so m e thing appro ac hing farc e W e m ust .

b e cont ent th e r e for e to s ay th at the Se pher Y e tz irah

is fi rst m e ntion ed prob ably i n the ninth c e ntu ry ;
th e r e is so m e r eason to suppos e th at it is quot e d
i n the T a l m ud but it is not w holly c ert ain ; it,
*

tr tis S / d m c nt ins th f ll w ing p ss g

The ea e a n ze By rz
'

o a e o o a a e :
“

m ns f c m bining th l tt rs f th in ff bl n m s
ea o o r c rd d in
e e e o e e a e a e as e o e

SPR I T I R H s th s ling n m s nu m r t d in h first ch pt r

e ea a e e e a e t e a e ,

b ing p rm ut ti ns f I H V ) R v nc cr t d m
e e a o o d s nt him t , a a o e ea e a an an e o

R Z ir Th m b ing un bl t r ply w h n sp k n t th R bbi

av e a. e an e a e o e e o e o, e a

s id t him Th u t cr tur f th c m p ny (initi t d in th

a o , o ar a ea e o e o a a e e

m yst ri s f n cr m ncy ) r turn t thy dust

”
e e o e o a e o .
 c
Elihe w ri tten mat h of g abal i s m 1 69

m ay h av e ant ed at e d its fi rst cit ation in lit e rature

by a ge n e r ation a c e ntury or an age L et u s r ealis e , ,
.

th at w e do not kno w an d th at t hos e w ho j udg e the ,

qu estion d o g m atic ally on e ith e r sid e d e s e rv e to b e

cl ass e d as int e m p e rat e .

L e t us n o w look a l ittl e m or e clos e ly at the w ork

its el f I t is d ivid e d into fiv e c hapt e rs the fi rst b e ing
.
,

conc ern ed w ith the o fli ce of the S ephi rotic i n cr eation

a n d the r e m aining fou r w it h w h a t h a v e b e e n t e r m e d

the I nstru m e nts — n a m e ly the l e tt e rs of the H e br ew ,

a lph ab et I t w as a ft e r the r ev e l ation of th e s e

.

m yst e ri e s to Abr a h am t ha t he r ec e iv e d the m ani fe st a

tion of God a n d th at the cov e n ant w as i nstitute d .

Accord ing to the e xpr e ssion of the origin a l God ,

“ ”
bound the t w enty tw o l e tt e rs on the tongu e of the -

p atri arch an d d iscov e re d to him all th e ir s ecre ts “ .

The symbolism of the Book of For m at ion

h avi ng b een s u ffici ently con sid e re d i n the s e cond p a rt
of ou r inqui ry th e r e are only tw o points w hich ,

requir e to b e not e d h e r e O n e i s the absol ut e dis .

tin c tn es s b e t w e e n God an d the instru m e nts of

cr e ation 1 w h e t he r nu mb e rs or l e tt e rs w hich is
,
'

c h p vi
Sep/zer Yetzzr alz,
'

a . .

1 H nc Mr C G H rris n is in rr r w h n h i m pli s t h t
‘
e e . . . a o e o e e e a

p nth is m is inv lv d in th S phi ti syst m d th nc pr c ds t

a e o e e e ro c e , an e e o ee o

argu t h t I t t k s
e a cc unt f th l m nt f illusi n hic h is
“
a e no a o o e e e e o o w
—
,

n ss rily i m pli d in th th ph nic d ctrin

ec e a S e
“
Th Tr ns e eo a o e . ee e a

d t l U niv rs L nd n 8 94 pp 8 6 8 7 Cf A l x nd r W ill
”
cen en a e e, o o , 1 ,
.
, . . e a e e ,

My stére: '
d [a Scien ce l a pl u s A bra/tee
' '

L ets et de [a Cr eal zan f

con or m er .

P ris 896 Th w rit r r f rs t w rk und r si il r titl ic

a , 1 . e e e e o a o e a m a e w h h he

issu d f rty y rs pr vi usly purp rting t b h tr nsl ti n f

e o ea e o , o o e t e a a o o 3
.

H b r w MS by m st r f K b l h
e e . This riting is d istinguish d
a a e o a a a . w e

fr m ll r bbi nic l d phil s phic l tr tis s by pr cl i m ing h id ntity

o a a a an o o a ea e o a t e e

o f h C r t r w it h H is cr tur s b s d
t e ea o h t xt f G n is its lf ea e , a e on t e e o e es e .

W il l is f t i t w h pr t nds t s p r t h fr uds d c ntr

e a an as a s o e e o e a a e t e a an o a

dicti ns w hic h E sd r s d hi ssist nts intr duc d int th P nt t uc h

o a an s a a o e o e e a e
1 70 iiihe
‘
g enui ne aah fitteratur e of the fiahal ah
e st ablish ed by this early K ab alistic w ork Se p arat e d .

fro m al l nu m b er an d tr a nsc e nding all e xpr e ssion H e ,

i s r epre s e nt e d a s a fa ithful king sojourning in

e t e rnity a n d ruling th e S ephi r 01k for e v e r fro m H is /

holy s eat The s ec o nd p o int conc e rns the e m an ation

.

of the S ep/ezr otk to w h ic h in pr e fe r e nc e to th e ir

'

, ,

cr eation all l at e r K ab al is m inclin e s Th e r e i s l ittl e

,
.

on the fac e of the Book o f For m ation to co unt e n anc e

t h is vi ew ; th ey app ea r as the i nstru m e nts an d
s erv ants of the King of Ag e s infor m ed by w hos e ,

“
word th ey go forth an d r eturning fall prostra t e i n ,

a dor a tion b e for e the I t is s aid ho w ev e r , ,

th at t he ir e n d is j oi n e d to t he ir b eginning as the ,

fl am e i s j oin e d to the fi r ebr and an d p e rh aps the ,

principl e of e m an ati o n is cont a i n e d i m pl icitly in this

st at e m ent W e h av e no r eason for r ej e cting a con
.

struction w hic h has b ee n adopt e d inv a ri ably but i t i s ,

j ust to dr aw att e ntion to the fact th at the fi rst w ork

w hic h m e ntions the S epfizr otk l eav e s this point i n
'

obscurity w hil e it c e rt a in l y d e picts God a s the activ e

,

a rchit e ct of th e univ e rs e w ho gr a v e d sculptur e d a n d , ,

build ed .

The fi rst S ep/zzr a is d e scrib ed as the Spirit of the

'

Living God the bl e ss e d an d ag a in bl ess e d n a m e of

,

God l iving e t e rn ally Voic e Spirit an d Word — th e s e .

,

a re the H o ly Spirit TW O is the B r eathing of the .

Spi rit ; the t w e nty tw o t e tt e rs d ep e nd h e r e fro m an d -

e a ch o n e of th e m i s Spirit T H R E E i s the m oisture .

fr om r l w rk f M s s Cf th s m uth r s M i l T l m d
the ea o o o e . . e a e a o
’
o s e, e a u

cl ZE
’
gi l
v anP ris 8 7 5 t rn i p 99 A cc rding t Fr nck th
e . a ,
1 , o . . . . o o a , e

l st w rd f th syst m d v l p d by th S ph Y t i h is th
a o o e e e e o e e e er e z ra e

substituti n f bs lut unity f v ry sp ci s f du lism L K bb l

o o a o e or e e e e o a .
-
a a a e,

p 59. 1 .

Yt / ch p i
'

S p/ e zer e z zr a t, a . .
 fli he W ri tten mom of gab alis m 1 71

w hich com e s fro m the Br eath ; h e re w ith God

scul ptur ed an d engr av ed the fi rst li fe l e ss a n d void
m a tt e r .H e bu il t T O H U the l in e w hich circl e s sn ak e
,

l ik e about the w orld an d B O H U the conc e al e d rocks

, ,

i m b e dd e d i n the abyss w h e nc e the w at e rs issu e .

T his tri ad of the Spirit the Breath an d the W at e r

,

corr esponds to the conc e ption subs equ e ntly for m e d of

the A tz il u tic or a rch e typ a l w orld F O U R i s the Fi r e
.

w hich co m e s forth fro m the W at e r ; w i th thi s God

scul pture d the Thron e of H onou r the O phan im or ,

C e l e sti al Wh ee ls the H oly Ani m al s

,
the fou r

living creatu r e s an d the oth e r s e rvi ng Spirits Wi thi n .

th e i r do m inion H e est abl ish e d H is h abit ation Thi s .

nu m e r ation s e em s to cont ain i n its el f the conc e ptions

of B r ia/z a n d Yetz zra /z the a rch ang e lic a n d ang e lic
’

w orlds .I t should b e r e m e m b e r ed h o w ev e r th at the

, ,

B ook of For m ation i s conc e rn e d only w ith the sph e r e

of O p e r ation t abul at e d sub sequ e ntly as the thi rd
w orld of K ab a l is m .As e ac h See/l i r a w as suppos e d
to cont ain al l the Sephzr ot/z so th e r e w as a s u pe rin
'

c e ssion of the fou r w orld s w hich w e r e al l cont ai n e d i n

each . The a rr a ng e m e nt of the Se phe r Y e tz irah do e s
not e xhibit t h is cl e a rly but the n u m e r ations fro m fiv e
,

to ten incl usiv e m ust b e h e ld to re pr e s ent A s s ia h .

F I V E i s the s eal w it h w hich God s eal e d the H e ight

w h e n H e cont e m pl a t ed it abov e H im H e s eal e d it
.

w ith the n a m e I E V SI X is the s e al w it h w hich H e

.

s ea l e d the d e pth w h e n H e cont e m pl at ed i t b en eath

H im . H e s ea l e d it w ith the n a m e IV E SE V E N i s .

the s e al w ith w hic h H e s eal e d the E a st w h e n H e con

te m pl a te d it b e for e H i m H e s eal e d it w ith the n a m e

.

E IV . E I G H T is the s ea l w it h w hich H e s ea l e d the

W e st w h e n H e cont em pl at ed it be hind H im H e .
 GIhe g ortri ne aub fitteratnre of the gahal ah
C
1 72

s eal ed it with the n am e V E I N I N E i s the s eal with .

w hich H e s e al e d the South w h e n H e cont e mpl a t e d it

on H is right H e s e al ed it w ith the n am e V I E . .

TE N i s the s e al w ith w hich H e s eal e d the North

wh en H e cont e m pl a t e d it on H is l e ft H e s eal ed it .

w i th th e n a m e E V I The ten n u m e r ations are fi n ally .

“
cl a ss e d tog e th e r und e r the o n e titl e o f I n e ffabl e
Spi rits of God The s ealing n am e s are co m bin ation s
.
”

of t h re e l ette rs succ essiv e ly tr a nspos ed w hich ent er

, ,

into the n am e Tetrag r a m m a tm .

The Sephe r Y etz irah w as publish e d at M a ntu a

i n 1 5 9 2 bu t the L ati n tr ansl ation of Post el had
,

pr ec ed ed it by ten y ears l The M antu a e diti o n w as .

ae

a cco m p a ni e d by fiv e c o m m e n ta ries t A n o th e r L ati n

v e rsion w il l b e found i n the coll e ction of Pi stori us i t
i s a scrib e d to R eu c hl in u s a n d Ricci us I n 1 6 4 2 a .

furth e r ed ition w as publ ish e d at A mst erdam i n

H ebr ew an d L atin by R ittan ge l iu s I t w as issu e d .

by M ey e r at L e ipsic i n 1 8 3 0 w ith a G er m an tran s la ,

tion an d not e s an d at Fr ank fort 1 8 49 w ith a G e r m an

, , ,

tr ansl a tion an d co m m e nt a ry 1 by L Goldschm idt ,

. .

The full titl e of t his curi us littl v lu m is

o e o e A B RA H A MI
PAT R AR H E I C / LI
'
BE R J E ZI RA H , r i ve
'
F or m atzom s
’ ’

Ma n di ,
'
Patr zbu s
‘

'

qu idem A ér a kam z temper a pr a ceden tzbu r r evel a tu s , red ab zps o etza m

'

A ar akaw a ex pos ztu s I s aaco, et per Pr of etar u m m am a pas ter ztatz

' ' '

Maris
' ' ' ' ' ' ' '

z s zs au tu m a u d ztor zbu r in recu n do d zm n a’ v er ztatzs

con serv a tw , p '
72
os ter i or a u tizor ztate, lzaéi tu s Ver tebat
’

l oco, icec es t in r atzen e ,

guce es t p .

' '

a by l om s r u zn a m
’

H ebr ew} et com men ta r i e zl /zcs tr aé a t 1 1 , ad B et

ex s 55
pta m u n dz f in em , G U L I E L MU S PO STE L L U S, R es tztu tm
' ' '

cor r u .

1 5 52 .

ls c nt in d tw r c nsi ns f th t xt th di ff r nc s
t It a o o a e o e e o o e e , e e e e

b t w n w hich r g rd d by s m uth riti s c nsid r bl d by

e ee a re e a e o e a o e as o e a e an

oth rs uni m p rt nt v ri nts

e as o a a a .

I Th A m ric n E ncycl p d i
e
“
iii 5 5 m nti ns th
e a o ae a, . 21, 2 2, e o e

A m st rd m diti n f 64 w ith L tin tr nsl ti n but d

e a e o t o 1 2, a a a a o , oes no

c nn ct it w it h Ritt g li
o e an e us .
 fl he wr i tten W orth of £ ahal i s m 1 73

I n 1 8 8 7 D r Papu s m ad e a Fr e nch tr ansl ation to

.

w hich he add e d the Thirty tw o P a t h s of Wisdo m

-

an d the Fi fty G at e s of I nt e llig e nc e W it h ch a r ac .

teris tic sinc e ri ty he ad m its t ha t this w as su p e rs ed ed

by M ay e r L am b e rt i n 1 89 1 .

The o n e qu estion w hic h n o w r e m ains for con

sid e r ation is ho w w e are to a ccount for the i m port anc e
attribut ed by occultis m to such a w ork a s the Se p he r

Ye tz irah . Do its d e fe nd e rs b e li e v e th at the co m

bin ation of A l ep/z w ith al l the oth e r l ett e rs an d al l
the r est with A l epfz B et/z with a l l the oth e rs a n d al l
,

the r est w ith B eta & c ,

& c a ctu a lly produc e d the
.
,
.
,

u niv e rs e ? Th at s eem s an insupport abl e assu m ption .

Do th e y r eg ard the l ett e rs as sy m bol s of forc e s an d

hold t hat the Se pher Y e tz irah t eac hes th at the
univ e rs e origin a t e s in the ord e rly co m bin ation of
c e rt ain forc e s ? Th at is r eason abl e e nough but it is ,

a co m m onpl ac e w hi ch s ee m s sc a rc ely wort h st a ting

an d c e rt a inly do e s not r e qu i r e a s e cr e t tr adition to

s e cur e it . But do th ey consid e r th at the l e tt e rs

r e pres e nt occult forc es of a fi x ed d e t e r m in abl e
, ,

ch aract e r an d th at initi ation into the r e al m eaning

,

of K ab al istic tr ad ition w ill d iscov e r th e i r n ature ,

e xpl a in ing thu s the s e c re t b e h ind the arbitr ary

doctrin e of a virtu e i nh e re nt i n w ords an d l e tt e rs ?
Thi s m ight ind e ed b e v al u abl e bu t I h av e n e v e r
,

m e t w ith an occulti st w ho took such a vi ew or ,

had anyt h ing to subst anti at e it i f he d id In .

the abs e nc e of a n y l ight on t h is poi nt w e c an only

concl ud e th at it i s the arbitr ary doctri n e i n qu estion

which accou nts for the i nt e r e st t ak en i n the Sephe r
Yetz irah ; but the truly occult stud e nt as I h av e ,

d efin e d him at the ou ts e t of this inqui ry c an only ,

1 74 E he EBO Ltri n e
‘
anh fitteratrtre of the Zi ahatah

be sc and al is ed at the childish n atur e of Y etz iratic

t abul ations .

III . C O N N E CT I O N S A N D D E P E N D E N C I E S
O F TH E B O O K O F FO RM AT I O N

W e r e t he re evid e nc e to w a rra nt us in b el i eving

th at M os e s d e L e on d id actu ally as his hostil e ,

r e l ativ e is r e port ed to h av e affir m e d w rit e thc Zoh ar ,

“ ”
bodily out of h is o w n h ead th e re w ou ld still b e ,

subst anti al e vid e nc e th at th e K ab al istic syst e m w hic h

it cont ains w as not h is inv e ntion The e xist e nc e .

of the Se pher Y etz irah is p art of this e vid e nc e ,

w hic h a pp e a rs ho w e v e r m or e fully a n d m or e strongly

, ,

i n the c o m m ent ari e s an d d ev elopm e nts of t hat w ork .

W e h ave s een a lr eady t hat w h e n it c am e to b e

print e d at M antu a the Book of For m ation w as
,

a cco m p a ni e d by fiv e suc h conn e ctions w hic h at ,

the s a m e ti m e do n o t e x hau st the list th at m ig h t

b e giv e n in a full bibliogr aphy The b e st kn o w n

.

i s unqu estion ably the S eeker S ep kzr otk or C o m

'

m e nt a ry o n th e Te n S epkzrot/z by w ay of Q u e stions
'

”
a n d A ns w e rs the w ork of R A z arie l b e n M e n ah e m
,
.

th at of R abbi Abr ah am has b ee n r eg ard ed as the

m ost i m port a nt fro m a n occul t st a ndpoint w h il e ,

the ea rl i e st in poi nt of ti m e is the w ork of Sa adya

G aon i n the t e nth c e ntury An o t he r whic h has

.
,

b e e n attribut e d to H ay G aon in the e arly p art o f

the e l e v e nth c e ntu ry w ould r a nk n e xt in a ntiquity
, ,

but i t ha s b ee n usu ally r ej e ct ed as spurious .

C o m m ent ari e s are also attribut ed to R M os es .

 t
‘
e w ri tten mat h of fi ahal i s m 1 75

B o tre l ,R M os e s b e n N ah m an n R Abr ah am be n
’
.
,
.

D avid H a L e vi the young e r an d R E li ez e r With . .

the e xc e ption of the o n e l a st m en tion ed th ey a re

a l l prior to the p e riod w h e n M os e s d e L e on i s

suppos ed to h av e b ee n at w ork on th e Zoh a r an d ,

t he y hav e be e n us ed to show th at the nov elty of

“ ”
th at w ork is of form r ath e r th a n m at eri al .

The co m m e nt a ry of R Saa dya G aon w as .

publish e d i n H ebr e w at M antu a tog e th e r w it h the

Sephe r Ye tz irahj but it w as w ritt e n origin al ly i n
'

A r abic an d a c o py is pr e s e rve d i n the Bodl ei an

,

Libr ary Aft e r r e m aining i n MS for ov e r e ight

. .

hundr ed y ears thi s A r abic origi n al w as at l engt h

print e d at P a ris tog e th e r w ith a Fr e nch tr ansl ation
, ,

in 1 8 9 2 I n the i ntroduction pr e fix e d to hi s v e rsion

.
,

M L am b e rt obs e rv e s t h at Saadya G aon app e ars as

.

a th e osop h ist i n hi s co m m e nt a ry which is equiv a l e nt ,

to s aying th at the fi rst e x pository treatis e on the

Sephe r Y e tz irah poss ess e s a K ab al i stic co m pl e xion ,

t houg h the a uthor is frequ e ntly r eg a rd ed as a pure ly

r ation al istic w rit e r I t m ust b e con fe ss e d ho w e ve r th at
.
, ,

Saadya offe rs l ittl e conn e ction w ith Z o haric doctrin e .

W e h av e not ed th at the S epkzrot/z of the Sepher

’

Y etz irah s h o w sc a rc e ly an y tr a c e of a n e m a n ation al

syst e m For Saadya G aon th e re i s o n e int e r m e di a ry
.

be t w e e n God a n d the w orld but t his is the physic a l ,

a ir an d not the tr a nsc e nd e nt a l n u m e r a tions I n thi s .

a ir God i s e v e ry w h e re pre s ent an d it p en etr at e s ,

a l l bodi e s ev e n the m ost co m p act

, O f the doctrin e .

of A i r: Sop /z th e r e i s also no r eal tr ac e I t is .

,

H d scrib s th K b l h
e e e m st pur
e a a a as a o e an d ho ly p hil s phy
o o ,

bu t e xhi bit cq u int nc w it h th Z h r

s no a a a e e o a .

i B t l
"
i iv
ar o oc c 67 , . 2 .
1 7 6 c
am
e gartrine anh fitteratnre of the fiahatah
ho w e v e r r ecognis ed on the o n e h and t ha t w e
, , ,

c annot hav e an ad e qu at e noti o n of the D ivinity

or H is corre spond e nc e s w ith the w orld but on the , ,

o th e r th at so m e a pprox i m at e i d e a m a b e obt a i n ed
, y
as to th e l a tt e r a n d t ha t th ey m a b e sho w n forth
y
by m eans of figur e s an d co m p arisons O n e o f th es e .

i ll ustr ations t el ls us th at God is the li fe of the w orld

a s th e soul is the li fe of the body a n d as in m an ,

the soul is a l l po w e rful so God i s o m nipot e nt in

-
,

the w orld H e is a l so its Supr e m e R e a son an d as

.
,

in m an the r at i o n al faculty is the guid e of l ife so ,

the D ivin e Po w e r is d ir e ct ed by the Divin e R e a son .

Abov e t h is e l em ent ary an d co m m onpl ac e for m of

n atur a l t heol o gy the co m m ent a ry n e v e r so ars an d ,

w e m ay b e ind ee d w a rr a nt e d in s aying th at the w ork ,

a s a w h ol e has n o in he r ent int e r e st thoug h i t i s

, ,

v al u abl e as a historic al docu m e nt .

Unl ik e the Sepher Y etz irah w hic h m ak e s no ,

r e fere nc e to pn e u m atology Saadya G aon d evote s ,

a c e rt a in sp a c e to th e consid e r a tion of the soul in

m an an d h e r e in a s e ns e h e conn e cts w it h Z o haric

, ,

K ab al is m t houg h he r ej e cts m e t em psychosis for

, ,

he r e cogn is e s its fiv e a sp e cts an d c alls th em by t he i r

conv e ntion al n am es which n am e s ho w e v e r occur , , , ,

a s w e h av e s e e n in the T al m ud l Un fortun at ely ae

,
.
,

his cl assific ation is e xc ee dingly cl u m sy a n d he ,

b egins by follo w ing Pl ato in the re cogniti o n of thr ee

fa cu lti e s —r e as o n concupisc e nc e an d ang e r
,
On .

a ccount of r e ason the soul is c a l l e d N es fia m a /z on ,

De spit e his ho stility

und rst d by th to
‘

rei n carn atio n as e oo e

K b l h h
a a a cc pts th p xist nc f s uls d t ch s th t th
e a e e re- e e e o o an ea e a e

r surr cti n f th b dy w ill t k pl c w h n ll s uls d stin d f

e e o o e o a e a e e a o e e or

eart hly lif h v p ss d thr ugh it

e a e a e o .
 fii he
C
w ri tten w orb of fi abal i s m 1 77

a ccount of concupisc e nc e i t i s c a ll e d N ep/zes k an d ,

on a ccount of ang e r it i s c all e d R u a c/z The tw o .

ot he r n am es C/za za/c (living ) an d j ecfzzda /z (u n i qu e )

' '

, ,

re fe r to the vit a lity of the soul an d to the fa ct th at

no oth e r cre ature r e s e m bl e s it .

The doctrin e conc erning divin e an d a ng e lic

n am e s i s a lso the subj ect of so m e re fe re nc e s w h ich
a re i m port ant to ou r i nquiry b e c a us e th ey e st a bl is h

the fa ct th at Saadya G aon d id not a scrib e to th e m

a n y occult virtu e The n a m e s of the a ng e l s v a ry

.

a ccording to the e v e nts w hich th ey are co m m ission e d

to acco m plish an d i n l ik e m ann e r thos e r e fe rr e d to

, , ,

the D e ity a re d e scriptiv e of H i s op e r a tions I n the .

w ork of the cre ation H e t e r m s H i m s e l f E l oh i m ,

w he n ord a ining the cov e n ant of ci rcu m cision H e i s

c all e d E l Sb a dda z ; H e is the I A M i n conn ection

'

w it h the w ond e rs of the te n pl agu e s a n d H e is

f ab

w h e n prod ucing the gr ea t m ir a cl e of the R e d Sea ) “

As it i s w ith the n a m e s of God an d the ang e ls so i s ,

i t w ith thos e of the st ars w hich va ry according to ,

—
th e ir q u al iti e s n am e ly th e i r gr e at e r or l e ss e r ,

bril l i anc e t heir hot or cold n ature s & c

, , .

Wh e n e xpl a ining the obj ect of the Se pher

Y e tz irah as r e pr e s e nting the m ann e r i n w hich creat e d
things co m e into b e ing th e r e i s a r e fe r e nc e to the ,

te n c at e g o ri e s — n am e ly subst anc e q u antity qu al ity , , , ,

Z h r t c h s t h t th n m A H I H w hic h signifi s I A M
The o a ea e a e a e , e ,

indic t s th unific ti n d c nc l m nt f ll t hings in suc h m nn r

a e e a o an o ea e o a a a e

t h t distincti n b st blish d b t w n t h m Th n m A SL R
a no o can e e a e e ee e . e a e

A H I R I W H O A M r pr s nts G d
, th p int f m nif sting l l
, e e e o on e o o a e a

t hings including H is Supr m N m O th t h r h nd th n m

, e e a e . n e o e a e a e

J h v h A H I H A ShR A H I H I A M H E W H O I S r f rs t th
e o a or , , e e o e

D ity is t h t n m ssu m d by H im th cc si n f th
—Z h r iii 6 56 M ntu
e , or a a e a e , on e o a o o e

m nif st ti n f th C s m
a e a o o e o os o a .
, a a .

N
1 7 8 GIhe g ortri ne
C
aub fii teratu re of the fiahal ah
r el a tion pl ac e ti m e po w e rs po s i tion a ctivi ty
, , , , , ,

p assivity an d i f th es e are to b e r eg ard ed a s r e fe rring

,

to the nu m er ati o ns o f the Se pher Ye tz irah it is ,

cl ear th at Saadya G aon und e rstood the l a tt e r as an

Aristot el i an philosoph e r Wi th th es e c at egori e s the
.
,

te n co m m a nd m e nts a re al so fo rc e d to corr e sp o nd i n

an a rbitr a ry m a nn e r For e x am pl e t h a t ag a inst

.
,

a dult e ry a ns w e rs to the c a t e gory of position for the ,

ac t its e l f is a positi o n a n d a cont a ct .

L astly i n his an alysis o f the H ebr e w a lp hab e t

, ,

the co m m e nt a t o r s ee ks to a ccoun t for its s e qu e nc e .

A l ep/z is the fi rst sound pronounc e d it is voc al is e d

a t the b a ck of the tongu e S ki n is voc alis e d i n the
.

m iddl e of the m o uth an d Mem on the l ips Un .

fortun at e ly for the a n alogy Mem pre c ed e s Ski l l i n

,

the a lph ab e t a n d ind eed the d e sign o f the sp ecul ation

,

s ee m s p ast conj e ctur e .

About the com m e nt ary a scrib e d to H ay G aon

th e r e is consid e r abl e con fusion w h ich I s aac My e r
,

“
incr ea s e s by r e pr e s e nting th at it d e als w it h the Book
”
o f C o nc e a l m e nt inst e ad of th at of For m ation Th e r e
,
.

a re no historic n o tic e s an d no tr a c e s w h a ts o e v e r o f

the for m e r tr act b e for e th e a pp e a r anc e of th e Zoh a r ,

in w hich i t w as fi rst m ad e kn o w n The w ork of H ay .

G ao n n ee ds only to b e m e nti o n ed in p a ssing on

a cc o u nt o f its disput e d a ut h e ntici ty Oth e r w orks .

a ttribut e d to h im a re not a b o v e suspicion but it m av ,

b e ad m itt e d in a g e n e r al w ay th a t he had m o r e
distinct K ab al istic conn e ctions t h an Sa adya The c o n .

d e m n ed co m m e nt a ry d eals l a rg e ly w ith the m ys te ri e s

of the T e tr agr a m m aton an d giv e s p e rh aps fo r the
fi rst ti m e the curious qu adril at e r al m e t hod of w riting
i t by m eans of l e tt e rs an d ci rcl e s to w hic h so m uch ,
 c
Glitz w ri tten ma t h of fi ab al i s m 1 79

i mport anc e w as a ft e r w ards a ttri but e d by occult

w rit e rs ’
The co m m e nt a ry of Abr aha m b e n D avid
.

H a L e v i l the younge r of th a t n am e a n d a con

,
' '

t e m pora ry of M ai monid e s whom he att ack ed bitt erly , ,

is also includ e d in the M antu a e dition of the B ook

of For m ation an d w as us ed l arg ely by R ittan ge l iu s ,

in th at of A m st e rd am The in te n s es t confusion ,

pre vails w i th reg ard to the p e rson al ity of the a uthor ,

w ho on the o n e h and i s fr equ e ntly id e ntifi e d w ith

, ,

the w rit e r of the S eder H a K a ba l a /z an d i s on the , ,

oth e r the subj e ct of m any contr adictory m yt hs p re

,

v ailing in occult circl es E liphas L evi w ho cit e s a .

,

p a ss ag e fro m his tr eatis e as a proof of the a uth e nticity

an d r e a l i ty of his o w n
“
discov e ry of the Mag n u m ”

Op u s § m a k e s a gr eat d eal of m yst e ry conc e rning it

,

an d i ts r a rity but he h as u s e d e vid e ntly the e dition

,

B y E fiphvi b v ll w h r pr duc s its di gr m w it h

as Le a o e a , o e o e a a

a dditi s w hich I r g rd f nciful (D g d l H t Ill gi s cti n

on e a as a o /rte e a au e a e, e o

d li g w it h th K b l h ) d ls w h r (L S i
ea n e a a a E p it )
, an e e e e a c en ce aer
’
s r r

illustr t s t h s dditi ns by K b listic d cu m nt w hich I t hink ls

a e e e a o a a a o e a o

is o ne o f hi sp ci m ns f inv nti n
s e e o e o .

1 B t l i i
“

5
ar o oc c ,
. 1 .

I L ib j i / (H
er br w d L tin
es r a z) q i A b i m p e t i e l an a u r a za o a r a r c za'

a d ibi t
rcr ur,m m m t i R bbi A b / m F D
u na cu co B en a r o a r a ta . . en

Di r) o p 3 su S m i /
er i S p i ti2 T m e / i m t N zi
s ill a t t d
en a’ ra a e a s u s ra u s

j oa n n e S t pb e a no 6 4 T h t h irty t w 1 2 . e -
o

P t hs r f rr d t t th b ginning f th S ph Y t i h giv n in
a e e e o a e e o e e er e z ra are e

L tin
a d H br w
an ch f ll w d i mm di at ly by th c m m nt ry f
e e , ea o o e e e e o e a o

R . A br h m lik w is in L tin d H br w Th n c m s th
a a , e e a an e e . e o e e

e x pl n ti n f Ritt g li w hich s m ti m s xt nds t m ny p g s

a a o o an e us , o e e e e o a a e ,

q u ting
o m ny ut h riti
a s including a th Z h r o d its Seuppl,
m nts e o a an e e .

A ft r th P t hs w h v th S ph
e e a ,
Y t i h its lf in L tin
e a e d e e er e z ra e , a an

H br w w it h th dit r s c m m nt ry ls in b t h l ngu g s I
e e , e e o
’
o e a , a o o a a e . t

sh uld b dd d t h t th ntir c mm n t y f R A br h m is t
o e a e a e e e o e ar o . a a no

giv n by Ritt g li w h is c nt nt w it h pr s nting t h t p rt nly

e an e us , o o e e e a a o

w hi c h is d v t d t th P t hs f Wisd m
e o e o e a o o .

R it l d l H uet M gi c e wh r
a th H br w p s g
au e a c, . 1 2, e e e e e a sa e

cit d i m pl t ly u int ll igi b l Cf L Cl f d G d My te

e s co e e n e e . . a e er r an : s ree,

PP 2 3 3 1 2 34 ~
1 80 (
tithe yortri rte aah fitter atnre of the fiahal ah
of R ittan geliu s w hich is p erfe ctly w ell kno w n an d
,

a tt a in abl e in a l m ost a n y n a ti o n a l l ibr a ry .

W e h av e ad m itt e d th at the co m m e nt ary of

Saad ya G aon c a n sc a rc e ly b e t e r m e d K a b a lis ti c ;
w e h ave agr ee d to s et a sid e a n o t he r w hich ab o unds

in K ab alistic m at e ri al b e c a us e its d at e an d attribution

h av e b e e n ch a ll e ng ed ; i n the w ork o f R Abr ah am .
,

how ev e r th e r e are Z o haric e l e m e nts w hich ad m it of

,

no qu e sti o n an d it i s i nd e e d to the school w hich he

,

r epr e s e nts th at Gr aet z an d oth e rs hav e re fe rr ed the

a u tho rs h i p o f th e Book of Spl e nd o ur Th e r e i s the
'

p eculi ar distinction b e tw ee n upp e r an d lo w e r S epni rotn

w h ich is not o nly c ha r a ct e ristic of the Z o haric p e riod ,

b u t o ffe rs a conn e cting l ink b e t w e e n R Abr a h am .

a n d the l at e K a b a lis m of I s a ac d e L o ria B ut m o r e

K 9
.

th an this th e r e is the d o ctri n e o f the Unkno w abl e

,

“
God of the C a us e o f C aus e s w hic h i s n o t appre
,

”
he nd e d by an y o n e outsid e I ts elf b eing void o f a l l ,

distinction an d all m o d e of e xist e nc e I t has not .

a ssu m e d the fi n a l s h ap e in w hich it is pr e s e nt e d by

the Z o ha r an d it app e ars to b e so m e thing m or e

,

conc e al e d an d l at e nt t ha n the c o nc e p tion of A i n

S op h th e N on E n s or Cor on a S n n nza w hich ag a in
,
f
,

is distinguish e d by R Abrah am fro m K een er the .

,

C ro w n o f C r e ati o n on the gr o und th at the accid e n t

,

i s not m ad e fr o m the e ss e nc e nor the R e v fro m the

N on R es or N on E n s thus occ asioning a n i nsol ubl e
,

di fficulty as to the e m an ation of the m a nife st univ e rs e .

For the r e st the A i n S oon of ou r co m m e nt ator is

,

d e scrib ed in t e r m s w hic h are a l m ost id e ntic al w ith

The r is
e no d ubt th t
o a the ten Sepni r ozfe w e
‘
r e an e v lv d
o e

syst em in th ti m
e e of the Yetz iratic c om m e nt t r
a o .
 alhe
C
'

w ri tten mat h of ztabal is m 1 81

“
Zo haric t eaching N e ith e r un ity nor pl ur al ity
.

can b e attribut ed to I t b e c a us e u nity c a nnot b e

,

a scri be d to t h at w hic h is inco m pre h e nsibl e in its

”
e ss e nc e,
the r e ason b e ing t hat n u m b e r is a n a cci

d e nt b e longing to the w orld of e xt ension pl ac e an d ,

ti m e
.

A m ong m i nor Z o haric corre spond enc es i t m ay ,

b e not ed th at a p e culi a r i m port anc e i s attribut ed to

the l e tt e r A l ep/e i t i s the for m of all the l ett e rs an d ,

a l l th e p a ths of w isdo m a re cont a i n e d th e r e in but ,

aft e r the univ e rs al m od e Th e r e are al so tr a c es of

.

the p e cul i a r a ng e lic a] syst e m w hich w as d e stin ed to

r ec eiv e so m uch e l abor at e e xt e nsion fro m the com

m e n tato rs on the Book of Spl e ndou r .

B e for e dis m i ssing this co m m e nt a ry w e m ay not e

the a ll eg e d conn ection of its aut hor w ith th at
“
Abr ah am the Je w who b elongs to the l it e r ature of
‘

alc he m y . The t e st am e nt o f this m yst e riou s p e rson ag e

transfor m e d N ichol a s F la m e l fro m a si m pl e scriv e n e r
in to a s ee k e r a ft e r the Great Work —a s earch m ore ov e r , ,

w hich l eg e nd r e pr e s e nts as a succ e ss The m e m ori al .

in qu e stion w as addre ss e d to the n ati on of I sr ae l

disp ers e d by the w r at h of God i n Fr anc e by o n e w ho ,

“
styl e d hi m s e l f pri e st princ e L evit e a strologe r an d
, , ,

The d e scription w hich consti tut e s ou r

”
p hilosoph e r
sol e kno w l e dg e conc e rning it is giv e n in anoth e r
t e st am e nt th at of N ic hol as F lam e l an d i t is v e ry
, ,

di fficult to d ecid e ho w far this c an b e reg ard ed as

a uth e ntic B e l onging as th ey do to alch e m y t he r e
.
,

is no ground her e to d iscuss t he ir re sp ect iv e cl ai m s ,

s titl is us d by B t l i in hi bibli gr phy

Thi e e ar o occ s o a to de scrib e

nu m r u w rit rs w h c nn t b m r cl s ly id ntifi d
e o s e o a o e o e o e e e .
 8 2 El it e Boetriu e
Z au h £ i t t of the fiahal ah
c
1 era nre

but it is w el l to s ay th at the att e mpt m ad e by E l iphas

L evi to id e ntify the Abrah am of F lam el with the
com m ent ator on the Sepher Y e tz irah not only insti
tu tes a conn e ction b e t w e e n a lch e m y a n d K ab al is m

w hich is unw a rr a nt abl e in its elf but has no colour abl e

e vid e nc e to cit e in its own support a s th e r e is no ,

tr ac e wh at e v e r o f an y alch em ic a l m eaning in the

H ebr e w c o m m ent ator A br ah am the K ab al ist b e longs.

to the t w e lfth c e ntu ry F l am el w as tw o hundre d .

y e ars l at e r a n d the book w hich he m e ntions could

,

sc arc e ly hav e e xist ed in J ewry on the L evi hypoth e sis , ,

for such a sp ac e of ti m e without so m ething transpiring

conc e rn ing it .

As a l it e r ary an d philosophic al w ork the first

pl ac e a m o ng the d e p end e nci es of the Sepher Y etz irah
s ee m s corr e ctly a ssign ed to the co m m e nt ary of
A z a riel I ts a uthor w as born at V all adolid i n or
.

a bout the y e ar 1 1 60 According to so m e a uthoriti e s

.

h e w a s a pupil of I s aac the Blind *

but oth e rs s ay ,

th a t his t each e r w as R Jehu d a son of R ab ad H e .

,
.

b ec a m e i n turn the i nstructor of R M os es N ach .

m an id e s w ho also b elongs to the ch a in of Y e tz iratic

,

tradition s ]
H e i s s aid to h av e tr av el l e d m uch in s earch of
s ecre t wisdo m but i t w as an age wh e n m en of
,

l earning w e r e fr e qu ently w and e r e rs an d it w as ,

p e r haps l e ss r econdit e m otiv e s w hich actu at ed him

H e conn e cts w ith the K ab a listic syst em w hic h w as
e xpound e d by the school of G e ron a an d th er e a re no ,

A D . . t ught th d ctrin
1 1 90 to ci r ca 1 2 1 0 . H e a e o e of m etem ps y
ch i d f w fr g m nts f hi w ritings
o s s an a e a still xt nt
e o s are e a .

I A d br ugh t Gr t d m its th influ nc of his g t

""
n o as ae z a , e e e r ea
,

r put ti n t b r up n its f rtun s

e a o o ea o o e .
 QIhe
‘
w r i tt en 631 01 1) of § abal i s m 1 83

r e al grounds for supposing t hat he acquire d kno w

l edg e e ls ew h ere but he a dd ed the r e sult of his o w n
,

re fl ections . M any w orks h av e b ee n a ttribut e d to

him of w hich so m e are lost and so m e ha v e r em a in e d
,

i n MS “
The E xpl an a tion of the Te n Sep/zzrotlz by
'

w ay of Q u e stions an d Ans w e rs m u st h av e h e lp e d to
sh ap e the m et aphysic a l sp ecul ations of the K ab alah
an d m a w e ll e nough h v e origin a t d m or e th a n it
y a e

d erived .

The t e achings of A z arie l a rous ed the opposition

of the A ristot eli an J ews an d it i s thought by I s aac
,

My e r th a t the logic al for m of hi s co m m e nt a ry w as

a conc e ssion to this sc ho o l of thought Wh ate v er its .

motiv e the fact bro adly t ak e n is of i m port anc e to

, , ,

ou r inquiry ; i t show s t hat the Sephiro tic notion in its

e a rl i e st d e v e lop m e nt could not r e ally h a v e b e e n th a t

of the c at egori e s sinc e it had to b e confor m ed to the

,

principl e s espous ed by the discipl e s of A ri stotl e .

The J e w ish l i ter a ti fol lo w e d v arious schools a n d the ,

infl u e nc e attribut ed to the St agirit e has p erh aps b ee n

e x agg e r at e d The vot a ri e s of the s o c al l ed s ecr et
.
-

w isdo m w e r e a s m all m inority P l atonis m as it i s

.
,

n eedl ess to s ay w as v e ry l ittl e kno w n i n the W est at

,

the p e riod in qu e stion though i t app ears in the l at e r

,

K ab alis m .

As r eg a rds b oth m atte r an d for m A z ariel s c o m ,

’

m e nt a ry has b e e n the subj ect o f high pr a is e It .

cont ains the d o ctri n e of A i n Sop/z w hich is not in ,

the Se phe r Y e tz irah a n d i t has e xpr e ss vi e w s on the

,

e m a n a tion of the Se /zi r otn w hich a re s a id to b

p ,
e

cont ain ed i n A in Sop/z an d of no e ffe ct w h e n

s e p ar at ed Th e i r e m an ation w as possibl e be c aus e it
.

m ust b e w it hi n the o m ni pot e nc e of the D e ity to

 Ihe
G E oetrine anh t
fi
t i t of the fi ahal ah
C
1 84 eratu re

a ssu m e a l i m it The e ss enc e an d the r eal pri ncipl e

.

of all finit e things i s the Thought of the Supr e m e

B e ing i f t hat w e r e w ithdraw n th ey w ould b e l e ft as ,

e m pty sh e lls a n d this i s tru e not only of th e visibl e

,

w orld but of the i nt e r m edi a ri e s b e t w e e n God an d the

cr eati o n With his philosophic al sp ecul ations the

.

K ab al ist m ingl e s so m e t hing fro m the fant astic r egion ,

attributing for e x a m pl e c e rt a in sy m bol ic colours to

, ,

th e S ep ni rotn t
K etn er is “
l ik e the Conc eal e d
.
’

”
Light or the lig ht w h ic h i s v e il e d in d arkn e ss
, ,

the co m p a rison int e nd e d b e ing prob ably t hat of a

l u m inous m ist B i n a /z i s sky bl u e b e c aus e B i n a n

.
-
,

i s the gr ea t s ea of K ab al is m Clzokfn a n is y e llo w .

,

Clzes ed w hit e a n d G ebn r a /z red ; Tioner et/z is w hit e ,

re d or pink N ete a cn is w h itis h re d a n d H od r e dd ish

, ,
-

w h it e j es od i s
. the co m bin a tion o f the pr e vi o us
t ri ad w h il e Ma l /em i s l ik e the l ight w hic h r e fl e cts
,

al l colou rs A z a ric l a lso co u nt e n anc e s the Sephiro tic

.

divisi o n of the h u m an body w hich i s found i n l at e r

K ab al is m .

M os es b e n N ah m an o r N ac hm an ides w as born
'

, ,

in 1 1 94 at Gi ronn e B e for e he m ad e acqu aint anc e .

w it h the K ab alah h e is s a id to h av e h ad a pr ej udic e

a g a inst it bu t he w as a ft e rw ards an e nthusi astic

,

stud e nt both of its sp e cul ativ e an d pr actic al p arts ,

a n d bot h by his w ritings an d influ e nc e contribut e d

m uch to its d e v e lop m e nt H is K ab alistic E xpl an a .

”
tion of the L aw w as co m pl e t ed in 1 2 6 8 an d am ong ,

“
h is m a ny ot h e r w orks th a t c a ll e d the G ard e n o f
D e l ig ht an d a not he r on the Secr e ts of the Tn oran
,
” ”
,

A cc rding t
o o the Z h r th c l ur ttributi ns
o a e o o a o are as f ll w s
o o

X etlzer , bl ck w hit
a , e, or c l url ss ; Tpfi tn purpl ;
o o e z ere , e Mal ku th cl
, r ea

s pphir
a e .
 GIhe
‘
mri tten w ort: of fi abal i s m 1 85

are full of th eosophic al sp ecul ations H e l e ft .

‘

his n ative l a nd to s e ttl e i n P al e stin e w h e r e he ,

d i ed a pp are ntly at a gr e a t age but at w h a t precis e

, ,

ti m e i s not k no w n .

The co m m e nt ary on the Se pher Ye tz irah w hich

p ass es und e r the n a m e of R E li e z e r s ee m s to h av e .

b ee n the w ork of a G e r m an Jew of Ge rm e s he im j '

“ ”
author of the V e st m ent of the Lord o n e o f the ,

gre at est K ab al ists of his p e riod Th at he w as the .

i nstructor of M os e s N ac hm an id es as so m e a uthoriti e s ,

h av e st at ed i s how ev e r a m ist ak e as B as n age has

, , , ,

indic at ed for he b elongs to a l at e r d at e H is w orks

,
.
,

“
w hich a re w holly K ab al istic a re (1 ) The V e stm e nt ,

”
of the Lord bu t thi s has n eve r b e e n pri nt ed
,

()2
“
T h e Guid e of Sin n e rs e xhorting th e m to ,
”

r e p e nt anc e an d am e nd m e nt of l i fe (V e nic e ,

(3 ) A Tr e a tis e on th e Soul cit e d by M i r a ndol a i n ,

h is th e sis ag a i nst the a strolog e rs (4) An e xpl an ation .

of Ps al m cxlv (5 ) A com m e nt a ry on the Sepher .

Ye tz irah a pp end e d to the M a ntu a e dition of th a t

,

w ork The a uthor flou rish ed b e fore a n d a ft e r the

.

m iddl e of the fou rt ee nth c e ntu ry Com m e nt a ri es .

on the Sephe r Y e tz irah are ascri be d to R A aron .

H is th r w rks includ
o e otri m ny in e an e pistl e on the use of ma o

ex ercrsmg th f r f G d w rk th n tur
e eafm fr m th t xt
o o a o on e a e o an o e e

of I I S m u l vii
.
9 ; a b k f F it h d C nfid nc ; n t h r
e , . 1 a oo o a an o e e a o e on

W rs ; d y t n t h r h P m gr n t Th s
a an e a o t pr f ss dly
e on t e o e a a e . e e a re n o o e e

K b listic lik Tr sur f L if Tr sur f h L rd “ ” “

a a h , th e t e ea e o e, e ea e o t e o ,

G rd n f Pl sur (m nti n d in h t xt b v ) th m ystic l

”
th e a e o ea e e o e t e e a o e , or e a

epistl th
e thing d sir d A r g rds th pr ctic l p rt f h
on e e e . s e a e a a a o t e

K b l h h tr t d it w it h gr v c nsid r ti n including its rts

a a a , e ea e f a e o e a o , a o

n cr m ncy th v c ti n f vil spirits d th m th ds f th ir

e o a , e e o a o o e an e e o o e

co ntr l o .

1 B g
’
H i / i d [ mf c
as na e ,
g t v p 8 5 9 S
s o re ls e: . vu . . . . 1 . ee a o

B artol oc ci .
1 86 tithe
(
{
< B urtri n e aah fitteratnre of the fiabal ah
“
the Great und e r the titl e of Book of the Points
,
*

R J ud a s L evi ; l Sab b atai D o n o l o ; i J ud a b en

.
‘ ’

B ar z ill ai ; § an d I s aac the Blind .

B arto l o cci, i . 15 .

1 I bi d
“
.

I E dit d by M
e . Ca st lli Fl r nc
e . o e e. 1 8 80 .

E dit d by M
e . H al b erts tam m . B rlin
e , 1 88 5 .
 BOO K V

TH E W R I TTE N WO RD O F

K A B A L I SM '

SE C O N D PE R I O D

A R G U ME N T

Thedivisi ns f th Z h ro t f rth in succ ssiv

o e s cti ns
o a are s e o e e e o so

as t furnis h
o cl r d c m pr h nsiv n ti n f th m t ri ls i
a ea an o e e e o o o e a e a n

co r
p t d by t his c m p sit
ora e w rk I t d ctrin l c nt nt is
o o e o . s o a o e

est blish d by m ns f c pi us q u t ti ns s l ct d w ith sp ci l

a e ea o o o o a o , e e e e a

r f r nc t its i m p rt anc fr m
e e e e o ccult st ndp int
o e o an o a o .

I . TH E B O O K O F SP L E N D O U R '
I TS

C O N T E N T A N D D I V I SI O N S

TH cycl e of the Sephe r Ye tz irah l i e s within a

E

m an ag eabl e co m p ass an d its m ost i m port ant ,

d epe nd e nci e s are all a va il abl e to the stud e nt by

m eans of L atin tr ansl ations The S epher H a Z on a r .
,

on the oth e r h and is l a rg e i n its el f it has consid e r

, ,

abl e suppl e m ent a ry m att e r b elonging to a l at e r

pe riod an d an e xt ensiv e conn ect e d lit e ratu r e ; i t
has not b ee n tr a nsl a t e d i nto L atin nor into a ny
E u ropean l a ngu ag e “ The cons equ e nc e e sp eci ally .
,

t
The I alia nr d rm ea e a
y h v r r f rr d t
ow e e , be
, e n lysis f e e o an a a o

the Z o ha r by th A bbé d
e e ss ic pp r d in hi D i i i
Ro i , w h h a ea e s z on ar o

Th w rit r f ll w s M ri n l t
' '

s tor ico degl z A u tm E orei . e e t tho o o as o e a e

dt a e of the w o rk .
 t £ 0etri n e aah fit f h fi ahal ah
c
1 88 e terature o t e

"
to sot eric stud ents has b ee n v e ry unfortun at e
e ,
.
6

Gre at confusion has obt a in e d in reg a rd fi rstly , ,

to the cont ent o f the w ork an d s e condly to , ,

the co m p a r ativ e i m port a nc e of its v a riou s divisi o ns .

P art of t h is m ust b e und o ubt e dly a ttribut e d to th e

a m bitious d e sign of R o s en ro th s gr e a t c o ll e ction The
’
.

K a boa l a D en u da ta by a tt e m pting to cov e r m uc h too

,

w id e a fi e ld giv e s no ad equ at e id e a o f the w ork

,

w hich i t is m ea nt to e l ucid a t e I t attribut e s an .

e x agg e r at e d t houg h not i n e xcus abl e

,
i m p o rt anc e to ,

thr e e tracts introduc ed into the body of the Zoh a r

a n d to l a t e co m m e nt a ry on th e s e ; the a pp a r a tus i n

the for m of a l e xicon w hich fil ls m ost of the fi rst

v o l u m e t hough it has a m e tho d ical app ea r anc e is

,
o

l i ttl e m or e th an a c haos in w hich l at e an d e a rly ,

e xpositors a re bundl e d toge t he r a ft e r the uncritic al

m a nn e r of the p e riod ; i n a l a t e r s e ction u ndu e
pro m in e nc e is giv e n to so m e p e rson al d iscussions an d
corr espond e nc e b et w ee n the E ditor an d H e nry Mor e ,

the E ngl ish pl at o n ist ; fi n ally the s e c o nd vol u m e ,

includ e s an e nor m ous tr e atis e on the doctrin e o f the

R e vol uti o ns o f Souls by a K ab al ist of the s ev e nt e e nt h
c e ntury With al l its d efe cts the K a ooa /a D en u da ta
.

r e m ains of r e al v alu e but it w ould h av e b ee n b eyond ,

a l l pric e ha d a cl ea r e r g e nius gov e rn e d its a rr a ng e

m e nt A s it is the cl ass of p e rsons w ho are m ost

.
,

utsid s t ric stud nts th c s f B g m y b m nti n d

O e e o e e e a e o as n a e a e e o e

as th t f w ll inf r m d w rit r w h s hist ry f th J ish p pl

a o a e -
o e e , o e o o e ew eo e

fr m th ti m f J sus Christ t hi w d t —th b ginning f th

o e e o e o s o n a e e e o e

eight nth c ntury — is m m r b l i s v r l r sp cts y t w h s kn w

ee e e o a e n e e a e e , e o e o

l dg f th Z h r d s t v n xt nd f
e e o e o a it m igh t h v b n
oe no e e e e so ar a s a e ee

t k n by R
a e th H t rm s (L i iii p 7 7 5 ) th B k f C
o s en ro . e e / re
a . . e oo o on

cea lm t th first p t f th w rk
en e d s m s t r g rd it
ar o c m pris d
e o , an ee o e a as o e

si m ply in t h t d th tw Syn ds I w rd h h d t r d th
a an e o o . n a o , e a no ea e

pr f c t th K oo l D d t l ii
e a e o e a a a en u a a, vo . .
 fil he w ri tten mm of § abal i s m 1 89

conc e rn ed w i th the subj e ct h av e b ee n cont e nt to

follo w the l e a d of R o s en ro th an d to acc e pt a littl e ,

“
tract kno w n as the Book o f Conc eal m ent as the
fund am e nt al p art of the w hol e Zoh a r a n d the ,

d e v e lopm e nts of t ha t tr act as e nti tl e d to the n e xt

high est consid e r ation T he re are of cours e m any .
, ,

sourc e s o f infor m a tion for the m ost p a rt not of a n ,

o cc ult kind by w h ic h this fals e i m pr e ssion m ight

,

h av e b ee n corr ect e d —the w ork of Fr anck in Fra nc e

a n d th a t o f G insburg i n E ngl and to n a m e tw o only ,

but i t h as e nd u r ed n o t w i thst anding an d the l at e st ,

inst anc e i s found in the l a t e st w ork publish e d by D r .

Pa pu s T he r e the bibliogr a phic al app endi x st at e s

.

“
th at the only co m pl e t e tr ansl a tion of the Zo h ar is
th at of M H C hateau w h e r e as the e nt e rpris e i n
t i
. .
,

qu e stion is c o nfi n e d only to the tr acts r e nd e re d i nto

L atin by R o s e n ro th an d th e s e h av e b ee n av a il abl e
,

for y e a rs in the E nglish v e rsion of M a th e rs The .

B o ok o f Occult ation an d its Z o ha ri s tic co m m e nt a ri e s

a re only a ccid e nts of the Zoh a r a n d th ey furnish no ,

r eal notion of the scop e of th at w o rk I should add .

th at fro m the occult st andpoint the Zo ha r its el f is

only an accid e nt o f the K ab ala h—an a ccid e n t i n the
l i fe of the al l eg e d tradition m uch as fro m the st and , ,

point o f L atin C hristi anit y the N ew T e st am e nt i s ,

not the e xcl usiv e found ation of the C hurch but a n

e v e nt in he r d e v e lop m e nt .

The Zoh a r prop e r as I h av e st at e d i n m y ,

L e Zo/za r , Tr o du ction M H f
r an ca i se et Com m en ta i r e de . .

Ch t u
a ea Th b ibli gr p hic l nn t ti n ccr dits th tr nsl t r w it h
. e o a a a o a o a e e a a o

mi ti
nu e di ti
e u se d dds t h t h h c r fully c ll t d th
ru on an a a e as a e o a e e

H br w t xts h L tin d th t h r v rsi ns Th w rk is p rly

e e e , t e a an e o e e o . e o oo

pr duc d it b rs tr c f th sc h l rs hip i m put d t it d th

o e , ea no a e o e o a e o an e

c m m nt y i f slig ht v lu
o e ar s o a e .
 1 9 0 GIhe 330mm
‘
aah t
fi atur e of the
ter fiahal ah
pre fac e purports to b e a c o m m e nt a ry on the P e nt a
,

t e uc h an d to i nd ic a t e i ts g e n e r al scop e I sh al l d es e rv e
,

w e ll of m y r e ad e rs i f I d e p art fro m m y g e n e r al rul e

of confining quot ations fro m m od e rn authors to fo ot

not e s an d su m m aris e the ad m ir abl e obs e rvations of
“
Ginsburg : Th e Zoh ar do e s not (app are ntly ) pro
pound a regul ar K ab al istic s ys te m b u t dil at e s upon ,
'

the div e rs e doctrin e s of this t he osophy as indic a t e d ,

i n the for m s an d o rn a m e nts of the H ebre w alph a b e t ,

in the vo w e l points a n d acc ents i n the Divin e N am e s ,

a n d the l e tt e rs of w hich th ey a re co m pos ed in the ,

n arr ativ e s of the B ibl e an d i n the tr adition al an d

n ation al stori e s The long conv e rs ations b et w ee n its
.

a uthor R Si m eon b e n Jo ch a i a n d Mos e s w hich it

,
.
, ,

r e cords ; the s ho rt an d p ath e tic pr ay e rs ins e rt e d

th e re in ; the r e ligious a n e cdot es ; the attr activ e
spiritu al e xpl an ation of Scriptur e p ass ag e s app ealing ,

to the he a rts an d w a nts of m e n ; the d e scriptions o f

the D ei ty an d the S epni r otn und e r the t e nd e r for m s

of hu m an re l a ti o nship co m prehe nsibl e to the finit e ,

m ind such as fa th e r m oth e r pri m e v a l m an m atron

, , , , ,

brid e w h it e h e ad the gr eat a n d s m all fac e the

, , ,

l u m ino u s m irror the high e r h eav e n the high e r eart h

, , ,

& c w hich it giv e s on e v e ry p age m ad e the Zoh ar a

.
, ,

w e lco m e t e xt book for the stud e nts o f the K ab al ah

-
,

"
w ho by its vivid d e scripti o ns of D ivin e L o ve f could
,

los e th e m s elv es i n r aptu rous e m br ac es w ith the

D eity .

W e a re pl a c e d by this quot ation in a position to

und e rst and fi rs tly aft e r w h at m ann e r the l it e r ature
, ,

is in this r sp ct th t
It e e a the Z oha r sugg sts n l gi s w ith
e a a o e

A r bi n Sufis m
a a .
 c
E he w ri tten mot h of y i
s tat s m 1 9 1

of K ab al is m ct e d the fe rvid i m agin ation of the

a ffe

J e w a n d th e kind of in flu e nc e w h ich it ha d on him ,

w e l l ill ustra t e d in the fascin ating an d t e rribl e histori e s

of M e ssi anic e n thusi a s m an d illusion as al re ady ,

not ed W e c an u nd e rst a nd s ec o ndly ho w m uch

.
, ,

th e re is to correct in the occult th eo ry w hich has fi x ed

upon the Zo har as e m bodying the tr ad ition al kno w
l edge o f a rel igion b e hind all r e ligions N o syste m .

resp o nds l e ss r e adily to w h at i s i nv o lv e d in such a

conc e ption ; no pe rson could b e l e ss d ispos e d th an
the occultist to a cc e pt the ful l K ab al istic notion of

re li gion w e r e he r eally acqu aint e d th e r ew ith The

,
.

philosop hic al doctrin e s w hich I h av e sk etc hed in the

e a rly s e ctions of the pr e vious book do c e rt ainl y
conn e ct sup e rfici ally w ith occul t philosophy w hich ,

its e l f s ee m s to conn e ct m agn e tic al ly w it h e v e ry thing

th at is unsound i n fa it h an d un reason abl e in doctrin e .

The conn e cti o n i n the pr e s ent inst anc e c an only sho w

th at n e it her is of s e rious a ccount i n the l ast an alysis .

Th at God is i m m an e nt i n the m at e ri a l w orld i s a

m uch simpl e r a nd m ore r a tion al hypoth esis th a n to
e st ablish int e r m e d i a ri e s b e t w ee n fi nit e an d in finit e ,

w hich cr eat e innu m e r abl e d i fficulti e s w it hout r e solving

an F a r m or e truly philosophic a l is the doctrin e o f

y.

the Count en anc e s w hich I h av e d e scrib e d alr eady as

,

the chi e f glory of K ab a l is m but so fa r as a ll e ffe c t is

, ,

conc e rn ed it has p ass ed aw ay l ik e the Sh ekin ah fro m

, ,

the Holy Pl ac e At the pre s e nt d ay w e hav e ot he r

.

a n d be tt e r m ea ns of e xcusing the a nthropo m orphis m s

o f the Bibl e a n d for the r est no a tt e m pt to e xcus e

, , ,

th e m has any conn ection approxi m at e or re m ot e

, ,

w ith the grou nd w hich occult philosophy as su m e s to

CO V C t
 Ihe
G £ 0rtri n e s u b fitt t at the fi ahal ah
‘
1 92 era n re

The Zo har is divid ed by R o s en ro th a ft e r a so m e ,

w h at a rtifici a l m ann e r i nto int e rn al an d e xt e rn al ,

p arts l .
ae

I The int e rn a l p arts are thos e w hich are c o m

.

b in e d tog e th e r in o n e sch e m e Th ey are .

( ) T
ah e t e xt Z o h ar prop e rly so c all ed
of the ,
.

A p art fro m a l l its a dditions t h is i s n o t o f

u n m a n ag e abl e di m en si o ns .

on T h e S ep /zer D een ion tna or Book of Con ,

c e al m e n t .

( ) T
ch e [ d r a /z R a bba n or Gr e a t e r Synod ,
.

T h [ d ra n Z n ta or L e ss e r Synod
( )
d e ,
.

() e S a oa n D
’
Mis /zfia ti m ,
the D iscours e or Story
of the Anci e nt i n s ecti o n Mis np a ti i n
O ne .

(f) Mi d ra s n 13 m or Co m m e nt ary on the ,

Scriptural book of t hat n am e Th e re are .

frag m ents only .

(g) S ef ker H a B a n i r the R eno w n e d o r ,

I llustri o us Book so m eti m e s c all e d Book o f ,

Brightn e ss .

()
a T os epntnotn A d d en da or Additions , ,
.

i aj / a n Menem n a n or th e F a it h ful Sheph e rd

() R ,
.

(7) H a i s /n th i e P a
l l a c e s M a nsi o
,
ns or A b o d e s
. .
, , ,
.

(le) S i tnr a i Tfzor a n or Myst e ri e s of the Tn ora n , ,

i e , the L aw
. . .

()
1 Midr as n H a n n e/a nz, or the Se cr e t Co m
m e nt a ry .

( )
m R az e B
’
er a z i n , or Secre t of Secr ets .

Fro m t h is a ccount a re o m itt e d the follo w ing

tracts an d fr ag m e nts o n the ground th at t hey do not ,

K aooa l a D en zrda ta, v ol . 11 . p . 8 .

 (
mitt w ri tten W O t h Of g ahal i s m 1
93

ap pe ar i n the M antu a e dition of ci r ca 1 5 58 ,

kno w n as

the Lit tl e Zoh a r

() Mi
a d r a s /z H a z eetn, or C o m m ent a ry on the

Song o f Solo m on .

Peé ooa a n, or xpl an ation of the Thor ah

’
a
() E .

() c Yen ooé a n, orthe Discours e of the Yo uth .

()
d M a am ar To H a z ee or the discou rs e ,

b eginning Com e ,
and See .

() e H ioooor a n K a or P ri m ary Ass e m bly

d m a ci , .

(f) Ma t/za n i t/ca n ,

or Trad ition al R e c eptions .

The ground on hich th es e portions are s et asid e

w

a pp e a rs i nsu ffici ent a s the s e ctions e f g j ,

an d m in , , , ,

the fi rst t abul a tion are a lso w anting i n the M a ntu a

e dition The Gr e at Zoh a r the Cr e m on a ed ition

.
,

(1 5 5 8 cont a ins a ll th e tr e atis e s e n u m e r a t e d i n

both the abov e l ists I am not aw a r e th at a ny .

su p e rior a uth o rity re sid e s i n the M antu a Z O har l ,

-

I I As und e rstood by R o s e n ro th the e xt e rn al

.
,

p arts are thos e sup e radd e d to the earli e r editions .

Th es e are
() Ti/ k i H Z /za r or S uppl e m e nts of the
’
a e n n m o ,

B ook of Spl e ndou r

c al l ed also the A nci e nt ,

Su ppl e m ents to distinguish th e m fro m furth e r

,

a n d l a t e r a dditions .

r s —
b) Z o/za Cna a n the N e w Zoh ar cont aining
d ,

m att ers o m itt ed in the print e d editions This .

has four p a rts .

Gr t r Z h r b ing th t f Cr m n B lunt s Di cti n ry

The ea e o a e a o e o a.
’
o a

o f D ctrin l
o d H ist ric l Th l gy m k s
a an ludicr us c nfusi n v r
o a eo o a e a o o o o e

t hi p int r pr s nting th G r t r Z h r th c m m nt ry
s o , e e e e ea e o a as e o e a on

G n sis
e e d th L s r
an th B k f C nc l m nt
e e se as e oo o o ea e .

t A H br w tr nsl ti n in MS by B
e e ahi l b K rb is p
a o . arac e en o a re

s rv d i th L ibr y f O pp n h i m r
e e n e ar o e e e .

O
1 94
C
Ihe £0rtrine
G aah £ i teratu re of the fiahal ah

()
1 The t e x t of the Z o h a r its e l f sc att e re d ,

through w hich is the suppl e m e nt of the tra ct

Midras lz H a n n e/a i n , p art of w hich app e ars
in the origin al w ork .

()
2 Tile/ca n i ne Cica d a/s ki n t or N e w Suppl e ,

m e nts .

(3 ) Z on a r Sni r Hor E xposition of

a s ni r i ne,

the C a nticl e of C anticl e s app e rt a ining to the

Zoh ar .

(4 ) Z on a r A ike o r E xposition of
,
L a m e nt a

tions app ert aining to the Zoh ar

,
.

I n the abov e t abul ations are cont a in e d e v ery

thing o f the Zoh ar th at has co m e do w n to It
w ill b e unn e c e ss ary to s ay t ha t its a uth e nticity d id

not i ncr eas e w ith its bulk .

For the b ett er compr eh ension of the cycl e

R o s en ro th r ecom m e nds

( )
a S ef ker D erick A m el n , th a t is t he W a y of ,

Truth b e ing v a rious r eadings in the Zoh ar

,

a rr a ng e d a ccording to the M a ntu an e dition .

5
( )
1 B i n a /z A m r i or Words
,
of Und e rst a nding ,

b e ing an e l ucid ati o n of di fficulti e s in the Zoh a r

is tic v o c abul a ry .

()
c Z o n a r C lea m a n or Spl e nd o,
urs of th e Su n ,

b e ing a short co m m e nt ary w hich fo llo w s the

M antu a e dition .

(d ) P a r d es R i m m on i i n or G a rd e n ,
of Po m e

gr an at es by R Mos e s o f C ordov a an e xpl an a

,
.
,

tion of nu m e r o us t e xts i n the Zoh ar an d

Tikkn n i f n .

( )
e Mega r C/eoknza n, or F o unt of Wisd o m ,

X aoba la D en u da ta , n p
. .
9 .
 C
l li e
a wri tten mat h of fi abali s m 1 95

forming a continu ation or ne w p a rt of the W ay

of Truth .

(f) M a r a /i K otzen or th e Vision o f th e P,

ri e st ,

a synoptic w ork the gr eat e r p art of w hich ,

a ppea rs in the K a o oa /a D en u da ta vol i i p art i ,

. . .

(g ) Z a r Z a /
z a o or a C ro w n of G
,
o ld us ed ,

l arg e ly in the app ara tus of R o s e n ro th .

e
( ) P a t n a c n A i n i n z or G a t e of t h e E y e s for
, ,

th e Biblic a l quot ations i n the Zoh a r a n d Tiii /en n i i n .

R os en ro th lso highly r eco m m e nds an d l arg e ly

a

re produc e s the v ast m anuscri pt tr eatis e s of I s aa c d e

Lori a co m pil ed by R Chaitm Vit al a n d furth e r
, .
,

a ckno w l e dg e s hi s i nd e bt e dn e ss to tw o oth e r u n print e d

w orks a K ab alistic co m m e nt a ry on the w hol e L aw

,

a n d a tr ea tis e e ntitl e d Ches ed Abr a h a m .

The Zoh a r prop e r the conv e rs ations of Si m eon ,

b e n Jo c ha i w it h the prop he ts by w ho m he w as visit e d ,

w ith the discipl e s by w ho m he w as su rrou nd e d an d

of th e s e as w e h av e s ee n w it h each oth e r i s not a

, , ,

w ork th a t is to b e j udg e d by the s a m e st a nd a rd as

the pu re ly a ll egoric a l portions w hich h av e b e e n i ncor

p o ra te d th e r e w ith a n d to w hich C hristi a n stud e nts of

,

K ab ali s m h av e give n so m uch pro m in e nc e I t is i n the .

,

fi rst pl ac e far m or e n atur a l an d co m pr e he nsibl e l e ss

, ,

distort ed by monstrous sy m bol is m h aving occ asion al ly ,

a touch of n a tur e to indic a t e its k inship w it h hu m a nity ,

a n d cond e sc e nding e v e n a t ti m e s to a R a b e l aisi a n

e pisod e Fin a lly i t d o es not b e tr ay m uch tr ac e

‘
,

undr d rabbinic l hist ri s f bl s d p l gu s

So m e h e a o e , a e an a o o e are

n r t d in it s m i m s lucid ting kn tty p int f Sc iptur

a ra e , o et e e f a a o o o r e , as , or

x m pl w h t h r th d st cti n f ni m l lif t th D lug m y

e a e, e e e e ru o o a a e a e e e a

indic t th t th b ts ls sinn d s m ti m s r c unti g th d th f

a e a e eas a o e , o e e e o n e ea o

a j ust m s m ti m d scribing visi ns d n rr ting t l s f w nd r

an , o e es e o an a a a e o o e .
1 96 El ite gentri ne
C
aah fitterature of the fi ahal ah

of th at inn e r m eaning w hich i s loos ely suppos ed

of its e ntir e cont e nt for the m ost p art by thos e , ,

w ho w ould an d d o lik e w is e d isc e rn a l a t e nt tr a ns

s c en d e n tal is m i n Pan tagru el is m fi “ To d e t e r m in e

w h e th e r the w ork as a w hol e i s i m port a nt fro m
, ,

the st andp o int of m od e rn occultis m I sh all n o w ,

giv e a short synopsis of its d o ctrin e on s ev e r al

vit a l qu estions of r e ligion an d phil o sophy We .

h ave s ee n th at in a c e rt ain m a nn e r— so m ew h at
occ asion al a nd inform al —it is a co m m ent ary on
the P ent at e uch an d i t is und e rstood an d p a ss e d
,

ov e r th at i t is a forc ed arbitr a ry co m m e nt ary which , ,

has nothing in h a r m ony w ith th e si m pl e s e ns e of

Scriptur e I t w ould s e rv e no purpos e to e nl arg e
.

u pon t h is fact w hich a ppli e s to al l K ab alistic

,

e x eg e s i s . The gov e rning principl e of its i nt e r

re tatio n or tr eat m e nt is the e xist e nc e of s e ra l
p e v

s e ns es in the writt en word Th es e are d i ffe r e ntly .

e nu m e r a t e d an d ,
t he r e s e e m s no r e ason w hy th ey
should not b e e xt e nd ed i nd e finit e ly but th ey are ,

r e ducibl e bro adly und e r t hr ee h eads w hich a re ,

co m p are d by the Zoh ar to the g ar m e nt the body ,

w hich is w ithin i t a n d the soul which is within

“ “
the body Th e re are thos e u n w is e i t s ays w ho
.
, ,

b ehol d ho w a m an is v est ed i n a co m e ly g ar m e nt ,

but s ee no farth e r an d t ak e the g a r m e nt for the

,

body w h e r ea s th e r e is so m ething m or e pre ci o us

,

[th a n e it h e r ] n a m ely
,
the soul T h e L aw h as a lso
, .

its body .So m e of the com m and m e nts m ay b e

c all ed the body of the L aw an d the ordin ary ,

F ll w ing th l d
o o e ea of E l iphas Le vi sp ci lly in
, e e a L e Sor cier de
Meu don .
 ‘
fli he w ri tten w ork: of g abaliem 1 97

re cit al s m ing l e d th ere in a re the g a r m e nts w hich

cloth e this body Si m pl e fo l k obs e rv e only th es e .

g arm ents i e the n arrations of the L aw p e rc e iving

,
. .
, ,

not t hat w hic h th ey hid e Oth e rs m ore instruct ed .

do not give h eed to the v e st m e nt but to the body

w hich it cov e rs And th e re a re the Wis e the .
,

s e rv ants of the G re at King w ho d w e ll on the h e ights ,

of Sin ai an d conc e rn th e ms elv e s o nly w ith the soul ,

w hich i s the found ation of al l a n d the tru e L a w .

Th e s e sh all b e r eady i n the co m ing ti m e to con

t e m pl at e the soul o f th at soul which br eath es i n
the L aw “ .

This p ass ag e ill ustr at es w h at I m ean by the

add e d d epth an d signi fic anc e w hich the K ab alah
r eads into the B ibl e 1 an d it is I think also an ,
'

, ,

i nst anc e of the int e ll ectu al hu m ility of the great

r abbins of the E xi l e who confe ss ed to a s e ns e i n
Scriptur e which e xc eed e d th e i r loving p e n e tr ation ;
so th at aft e r al l subtl e ti e s of e x eg e sis al l the ,

symposiu m s of synods the Word of Go d issu e d ,

in a myst e ry an d the key of thi s myst e ry w as the

,

r ew ard of the j ust and wis e m an in the w orld

to co m e .

The n e c essity of the m a ni fold s e ns e fol lo w ed

fr o m the insu ffici e ncy of the l e tt e r Si m pl e r e cit al s .

an d com mon words sugge st ed only the hu m an

l awgive r ; i f thos e o nly w e re the s u m of the TIzora/z ,

it would b e possibl e to equ al p e rh aps ev e n to e xc e l ,

Z r p rt iii f l 5 5 M ntu diti n

o ha , a . o . 1 2 , a a e o .

1 I m n f c urs
ea byp tl i
, o Th x t ct d s ns w t
o e, ex o zes . e e ra e e e as oo

o ft n ridicul us illusi n
e a o o .

I M I s c My r supp s t h t th high r s ul f th Tf m }
r. aa e os e a e e o o e ro :

signi fi s G d H i m s lf but d ubt it is th divin s ns f th W rd

e o e , no o e e e e o e o

w hi ch giv s kn w l dg
e f th W rd I ts lf
o e e o e o e .
1
9 8 Ihe genuine
G
‘
aah E i tem tnre of the fiahal ah

i t M o r eov e r the s ayings of E s au H ag ar L ab an

.
, , , ,

“
of B al aam an d B al aam s as s could not b e the ’

L aw of Truth the P e rfe ct L aw th e fa ithful w it ne ss

, ,

of A n d h e nc e the tr a nsc e nd ent a l m ea ning ,

i n w h ich w as the tru e L aw w as suppos ed to s av e , ,

I sr ael fro m sc epticis m an d i t postpon ed ration alistic

,

criticis m for so m e c entu ri es I t l ed of cours e into .

e xtr av a g a nc e ; th e s econd s e ns e b ec a m e i n its turn

in ad equ at e an d o n e m or e conc e al ed w as infe rr e d .

So als o b esid e s a g e n e r a l l at e nt m eani n g th e r e w as

, ,

th at m or e p a rticul a r tripl e signific anc e attribut e d to

e a c h s e v e r al w ord As the possibiliti e s sugg est e d
.

"

by suc h a m ethod a re infinit e it is u nn ec ess a ry to ,

sa
y t h a t t h e s e s e ns e s w e r e n e v e r m e thodis e d or ,

th at the Zoh ar do es not un fold in a cons ecutiv e

for m e ith er the all egoric al or m ystic a l m eaning I t .

giv e s gli m ps es only an d it m ay b e i n this s e ns e

,

th at the origin a l Zoh ar i s s aid to h av e b ee n a

c a m e l s lo ad Th a t origin al w as a l at e ncy in the
’
.

m inds of K ab a listic r abbins but it w a s n e ve r w ritt e n ,

w ith p e n .

As the Z o h ar est ablish e s the n ec e ssity of the

conc eal ed m eaning on the insu ffici e ncy of the
o ut w a rd and ,
as th e s ens e of such insu ffici e ncy is

i ndubit ably a l at e ev ent i n the history of s acre d

docu m e nts w e h av e ful l evid e nc e fo r d eciding the
,

v a l u e of the cl ai m which it e ls ew h e r e m ak e s to a
h ig h antiquity for its int e rpr et ation H ad the Je w .

n ev e r co m e in cont a ct w it h cultur e outsid e J ud e a

“ ”
he w ould n e v e r hav e c onc e iv ed the tradition an d ,

the k ind of cultur e w hic h h elp ed hi m to the s e ns e

M ntu diti n
a a e o , fo l . 1 4 9o
.
 fifhe W ri tten wo r t) of fi abal i s m 1 99

of insu ffici e ncy is not to b e l ook ed for i n E gypt

or in B abylon but in the H e ll enis e d thought of ,

Ro m e ‘
.

H aving e st ablish ed the g e n e r al principl e of

Z o har ic e x e g e sis let us s e e n ext the kind of l ight ,

w hic h it c ast u pon the l e tt e r of Scriptu r e an d in ,

the first pl a c e upon the creation of m an , We .

kno w th at according to G en e sis he w as m ad e of

, ,

the dust of the e a rt h th at the br e ath of l i fe p a ss e d ,

o v e r him an d th a t he b ec a m e a l iving soul The .

Zo har i s abl e to t ell us w h at transpi red b e for e t hi s

“
e v e nt : Wh e n i t e nt e r ed into the w ill of the H oly
O n e to cr eat e m an H e c all ed b e for e H im m any ,

hosts of the Sup e rior ang els an d s aid unto th em ,

‘
I t is m y w ill to cr eat e m an Th ey a ns w e re d H im .
’

‘
Man w ill not contin u e o n e night in his dignity 1 .
’ ‘

T he n the H o ly O n e e xt e nd ed H i s fing e r an d bu rn e d
th e m Th e rea ft e r H e su mmon ed oth er hosts into
.

H i s pre s enc e s aying unto th e m I t i s my w ill to

, ,
‘

creat e m an Th e y a ns w e red Wh at is m an th at
.
’

,
‘

Thou r e m e m b e rest him ? i H e s aid unto th e m Bu t ’

,
‘

t hi s m an s hal l b e i n ou r i m ag e so th at his w isdo m ,

sh al l b e gr eat e r th an your w i sd o m Wh e n E l ohi m .

’

had cr ea t ed m an w h e n m an had fa ll e n into sin , ,

going fort h as o n e guilty th e r e c am e U z z a an d ,

A z ael s aying to the H oly O ne W e h av e an ‘

’

, ,

d s t f ll w t h t th K b l h is Pl t nism I t w th
It oe no o o a e a a a a o . as e

c ns q u nc f c nt ct but th gr w t h d th incr s w in th
o e e e o a o a , e o an e ea e as e

m ind f J w ry
o e .

1 Th r f r nc is t P xlix
e e e e d th pl sing n c hr nis m
e o s . . 1 2 , an e ea a a o ,

by w hic h th ng ls m d t
e aq u t D vid b f r th cr ti n
e are a e o o e a e o e e ea o

of m is p r ll l d if P m y b trust d by th Arist t li n
an , a a e e , oe a e e , e o e a

ph s s w hich Milt n puts int th m uth f L ucif r

ra e o o e o o e .

I Q u ting P viii 4 o s . . .
 l he
a £oetri ne aah fili t t of the fiahal ah
f
2 00 era ure

a ccus ation ag ainst Th ee B ehol d this son of m an

.

w ho m Thou h ast m ad e ho w he h ath sinn e d b e fore

,

Th ee .
’
H e ans w e r ed th e m I f ye h ad b ee n in ,
‘

l ik e c as e ye w ould h av e don e w ors e th an he has

,
.
’

Wh at th e n did the Holy O n e ? H e c ast th e m

"
do w n fro m th e i r s acr e d st ation ev en fro m h eav e n , .
6

I t m ust b e con fess e d t hat this ridiculous fabl e has

n eith e r an in w ard s ens e nor an outw ard light .

W e kno w th at L ati n C hristi anity h as a l eg e nd of

the fa ll of the a ng e ls w hich conn e cts th at e v e n t in

so m e m isty m ann e r with the sch e m e of r ed e m ption ;

it is su ffici ently childish but it sp eaks w ith the ,

tongu e of s erap h s i n co m p arison with this history ,

i n wh ich the sup e rior good s ens e of the hi e rarchy

is punish ed by burning an d expulsion Th er e are .
,

of cours e m any oth er p ass ag e s i n the Zoh a r w h ic h

, ,

a re e xpl a n atory of the cr eation of m an The .

bre ath of li fe i s s aid to b e the holy soul w hich has

its origi n fro m the Li fe D ivin e an d thus m an st art ed ,

on his m und an e cou rs e with a s anctifi ed n atu ral

l i fe (N epnes /z) co m m unic at ed fro m the h eav e nly
Cna ia n And in t h is conn e ction th er e i s a sugg e stiv e
.

“
a n d b e a utiful thought So long as th at holy soul
.

co m m unic at e s w ith the son of m an he is the w e ll ,

b e lov e d of his M a st e r How m any k eep e rs w atch

.

an d e nco m p a ss him on a l l sid e s " H e i s the sy m bol

of goodn ess both abov e an d b elow an d the H oly ,

Shekin ah res ts upon him

~
B ut w h e n he turn s asid e
.

fro m this p ath the Sh ekin ah ab andons him the holy ,

soul has no long e r any int e rcours e w ith him an d ,

fro m the sid e of the mighty e vil spirit [Sam ael ]

'

Z o ha r diti n
, e o of Z lki ew iii
o , . 208a .
 fiihe
c
W ri tten ma t h of fi ahali s m 20 1

th e r e is put i n action a spirit w hich go e s up an d

do w n in the w orld r esting only in thos e pl ac e s ,

fro m w hic h s a nctity has w ithdr aw n an d thus ,

the child of m an i s corrupt e d “ W e l ea rn also .

th at the Thron e of Glory had si x st e ps 1 an d ,

'

“
m an w as cr eat ed on the sixt h d ay b ec aus e he is
”
w orthy to sit on this thron e : Th e r e a re ag a in
obsc ure r e fe renc es to the origin al physic al condition
of h u m anity Ad am a nd E v e w e re cr ea t e d sid e by
.

sid e not fac e to fac e ; t hat is s ee m ingly th er e w as

, , ,

“
not a d esi r e of the fe m al e tow ards the It
d oe s not ho w ev e r a pp ear th at the aw ak e ning of this
, ,

d e sir e w as the r eal c aus e of the l aps e fro m p erfection ,

a notion qu it e discord a n t w ith r abbin ic al vi ews upon

the s a nctity an d sy m bolis m of s e xu al int e rcou rs e .

The K ab al ah a n d the m ysticis m w hich l ed u p to it

offe r a v e ry high id eal of the nupti al st at e I t i s .

tru e th at i n the fr ag m e nts of the B a n ir the sin of

E v e is pre s e nt ed as s e x u al but i f this is to b e und e r ,

sto od l it e rally i t w as o n e of m onstrous int e rcou rs e .

According to M ai monid es ho w ev er the s e rp e nt , ,

r e pr es e nt e d the i m agin ativ e facul ty .

E nough has be e n quot ed to sho w th at th e r e is a

cu riou s th e osophic lor e in the Zoh a r conc e rning the
c reation of m an but th e re is nothing of an y re al ,

occult signific anc e ; it i s sugg e stiv e occ asion ally w ith

the sugg e stion th at is n ev e r w a nting i n fa bl e an d

m ythos a nd i t is m ost int e re sting within its own

,

sph e re w hic h i s th at of m ythol ogy an d not c e rt ainly

,

r n
C e m o a cd , ar i t fo l 2 1 a . p t . . .

1 E x H fi otli eri
'
The o o y e o f So . pr t t p l m n s th n
o o
’
ro e, as des
cribed I Kin 19
. ings x
The Th o e of o . . rn Gl ry i i th B i ti
s n e ra c wo rld .

I Cr emo a e n d p rt ii .
, a . fo l . 2 5a .

§ I oid fol . . 26a .

20 2
(
QIhe gortri n e aa h fl i teratnre of the fiabal ah

of mystic r e ligi o n W e m ay t ak e the i nquiry a st e p .

furth e r an d a sc e rt a in w hat the Zo ha r t eac hes con

c e rning the st at e of Ad am prior to his fall W e are .

“
told th at he w as cloth e d in the g ar m ent of the
” ae
Upp e r Spl e nd o u r l for w hic h J ehov ah E lo h i m a fte r ,

w a rds substitut e d the g a r m e nt o f skin t h us i ndic a ting ,

t ha t the fall w as fo llo w e d by a c h ang e of physic al

condition Th e r e i s no n e ed to m e ntion t hat t h is
.

l ege nd pre v ail ed in m any E ast ern m yt ho logi e s it i s

not on the o n e hand the sp eci al in he rit anc e of the
, ,

K ab al ah nor c an the l a tt e r sho w t ha t it r e al ly c am e

,

by i t through a n oral succ e ssion fro m early ti m es .

A s o ft e n ha pp e ns in the Zoh a r th e r e is a po e tic al ,

in fe r e nc e fro m the fabl e w hic h i s b ett e r th an the fabl e

“
i ts e l f . The good d ee ds w hich the son of m an
a cco m plish e s in this w orld d raw fro m the Lig h t of
Glory abov e an d he pr ep ar e s for h i m s elf a g ar m ent
,

ag a inst the d a w h n h sh l l nt e r th t world a n d

y e e a e a

a pp ea r b e for e th e H oly Bl e ss e d O n e ”
"
Th e F a l l of m an in the Zoh ar as i n its con ,

n ec tio n s insists upon the fa ct th at i t w as the s e rp e n t

,

Sa m a el w ho broug ht d eat h into the w orld ; but this

'

s e rp e nt is to s o m e e xt e nt all egoric al an d the l aps e ,

w as a l a ps e of the soul by the d e sir e of the things

b e lo w it The d eat h s ee m s to b e spiritu al for it is

.
,

“
s a id th at the s erp e nt t ak e s aw ay the high e r souls
of all fl e sh i The tree of the tre sp ass .
”

w as b anis he d fro m P a r a dis e § w hich sounds fa nt astic ,

but the tree is all egoric al an d m ov e s w ith m an

F ol . 1 03 b n 9b . Cf . Man tua E ditio n , . 22 .

t [ bid C f th p r ll l m yt h s f T l m udic ti m s ich r pr s nts

‘

. e a a e o o a e , wh e e e

g d d ds cr ting g d ng ls
oo ee as ea oo a e .

I C r m n cd p rt i f l 8
e o a .
, a . o . 2 a .

§ 1 bi d fol . . 1 2 6b .
 a
l he
c
w ritten w ork) of fiabatis m 203

through his pilgri m ag e Ad am al so w as the c aus e of

.

the e t e rn a l b a nish m e nt of his d e sc end ants In .

d eal ing w ith ot he r s ection s of the Zoh a r w e sh all hav e

occ asion to r e fe r ag a i n to the m yt hos of the
F al l an d sh al l obs e rv e th at it is fu rth e r i nvolv e d by
the introd uction of m onstrous e l em ents .

I f w e tu rn n o w to the m yst e ry of origin al sin ,

w e sh all find th at it i s int e nsifi e d r ath e r th a n

“
e xpl a in e d . I n Ps al m xci 1 1 it is s a id : H e s hall
.
,

giv e H i s ang els c harg e ov e r th ee to k ee p th ee in a l l ,

”
thy w ays ,
w hich p ass ag e the N ew T e st a m e nt a ppl i e s

i n a sp e ci a l m a nn e r to Christ The Zoh ar e xpl ains it

.

“
a s fo llows : Wh e n m an co m e s into the w orld th e r e
app ea rs in him a t th at m o m e nt the e vil spiri t w hic h

a lw ays a rr a igns him . T his e vil spirit n e v e r

fors ak es m an fro m the d ay th at he is born i nto the
w orld . But the good spi rit co m e s to the m an fro m
the d ay th a t he is m ad e cl ean Wh e n do es a m an .

be co m e cl e an ? A t the age of thi rt ee n y ea rs Th e n .

he j oin s hi m s el f w ith b o th spiri ts o n e on the right ,

h and and o n e on the l e ft e v en the good to the right

,

a n d the e vil to the l e ft a n d th e s e a re the tw o spirits

,

w hich a re a ppoint ed e v e r to r e m a i n by m an I f he .

striv e a ft e r p e rfe ction the e vil spiri t is r e str ain ed so ,

th at the rig ht rul e s the l e ft an d t he n both unit e to

,

se cu re him i n al l his w ays “ I t follo w s fro m t his

.

st at e m e nt th at the c hild is d el iv e re d ov e r to iniquity

i n an e sp eci al m ann e r as it do e s not rec e iv e the good
,

a ng el until it r e ach e s the age of pub e rty .

C los ely conn ected w it h the doctrin es of the Fall

of m a n an d origin a l sin is th at of the M e ssi ah w ho , ,

I bid fo l gsa
. .
 Ihe gas tri ne
G aah fii t tnre at the fiahal ah
c
2 04 era

for Jew an d Christi an alik e is a d e l iv e r e r an d an ,

a ton e m e nt a n d m uch th a t w e find

,
i n the Zoh ar
r ec alls a host of T al mudic sp ecul ations on the s am e
subj ect . I n co m m on with al l soul s th at of the ,

M e ssi ah i s pre e xist e nt I t w as the spirit of the

-
.

K ing M e ssi ah w hich brood ed ov e r the w at ers at the

cr eation *
. H e gov e rns b o th a bov e an d b e low ,

gl add e ning the h ea rt of I sr ae l but a j udgm e nt on ,

idol atrous n ations Wh en th e soul s i n the G ard e n of

.

E d e n b e hold the j ust su ffe ring for th e i r M a st e r th ey

“
r eturn a n d in fo r m the M e ssi ah Wh e n th ey i nform .

H im of the a fflictions o f I sr ae l in e xil e a n d of ,

sinn ers in I sr ae l w ho r efl ect not th at th ey m ay k no w

th e i r Lord H e l i fts up H is voic e a n d w ee ps as it i s
, ,

”
w ritt e n H e w as w ound ed for ou r tr ansgre ssions
‘ ’

[ I s
. liii. W e r e a d a g a in of ,
a P a l a c e of Wick ed ,

Childr e n in the G ard e n of E d en to w hich the

-
,

M e ssi ah r ep airs an d t he r e invok e s upon H i m s el f al l

,

“
the tribul ations of I sr ael I f H e had not thus.

t ak e n upon H i m s e l f the punis hm ents for the tr ans

g re s s i o n s of th e l a w no m a ,
n w ould b e a bl e to e nd ur e
”
th e m : More curious an d m or e signific ant is the
“
p ass ag e w h ich follows i m m e di at ely Whilst the .

childr e n of I sr ael abod e in the H oly L and th ey ,

a v e rt e d fro m the w orld all p ai n an d suffe ring i n

[P
the s e ns e of punish m e nt for tr e sp ass ] by th e i r

pray e rs w orship an d s acrific e but n ow this is per

, ,

”
for m e d by the M e ssi ah y e t so long,
only as m an

r e m ains in the w orld for he m ust r ec e iv e his retri b u

,

tion aft e r w a rds As i t do e s not app ear th at J e ws or

.

G e ntil e s r eal ly e sc ape the cons e qu e nc e s of th e ir m is

C r n
em o a c d .
, p rt i
a . fo l . 1 2 7b .
1 [ bi d
"
p rta 11 . fol 95 b
. .

3: l bia
’
.
 fli he
e
w ri tten m erit of M a l is m 20 5

d eeds this notion of vic a rious aton e m e nt i s qu it e of

,

the fa nt a stic ord e r E ls ew h e re ho w ev e r i t is s a id.

, ,

th at the right eous are the s acrific e an d the aton e m e nt

of the w orld W e m ust r e m em b e r th at the Zoh a r i s
.

a m edl ey an d th at m e dl eys a re not i n corr e spond e nc e

,

a t a l l points I m ust b e cont e nt to re fe r bri efly to a

.

v e ry long p ass ag e w hich has be e n the subj e ct o f

m uch controv e rsy as to the d at e o f the Zoh ar an d i s
conc e rn e d w ith the app e ar a nc e of the M e ssi ah I t .

w ill be a ti m e of w o e a n d s a lv a tion an d of sp e ci a l ,

“
a ffliction for I sr ae l but he w ho is pe rsist e nt in the ,

”
faith sh all att ain the j oy of the King A ft e r this .

tribul ation furth e r distre ss sh al l foll o w from the

co m bin ation of n ations an d kings an d th e n a pil l ar ,

of fire ext e nding fro m h eav en to ea rth sh al l b e co m e

visibl e to all m e n a t w hich ti m e the M e ssi ah sh al l ,

com e forth fro m the G ard e n of E d e n a n d a pp ear i n

G al il ee w hich w as the fi rst provi nc e to su ffe r
,

d estruction in the H oly L and an d is the fi rst th e re for e , ,

i n w hich H e m ust r ev eal hi m s el f Th e nc e H e sh a ll .

stir up w ar ag a inst the w hol e w orld Th e re w il l b e .

m any signs in the h ea v e ns st a rs w a rring ag a inst the ,

st ar of thé E as t afte r w hich the M e ssi ah w il l b e

'

i nvisibl e for twe lv e m onths an d at the e xpi ration of

th at p e riod w il l be t ak e n up into h eave n to r e c e iv e
the C ro w n of the Kingdo m H e w ill ag a in r ev ea l .

H i m s e l f a nd w ag e w ar ag a inst the w hol e w orld & c *

,
.

I t is idl e to suppose th at such a M e ssi an ic

d o c trin e t or sp ea king g e n e r a lly the sch e m e of
, , ,

Z oha r n f l 7 A m st rd m diti n
, . o .
, e a e o .

1 F or
“
v ry full inf r m ti n th w h l subj ct
e o A H ilg n
a o on e o e e , see . e

f ld s
e
’
Merr as i j d m L ipsic
u 8 69
ceor u d Vinc nt H St nt n s
, e , 1 , an e . a o
’

“
J w ish
e an d C hristi n M ssi h E dinburg h 8 8 5
a e a ,
”
, 1 .
206
‘
Ihe E uetri n e
G aah fii ter atu re of the fiahal ah
K ab al istic scriptur al int e rpre t ation can h ave the ,

slight e st occul t i m port anc e it i s e ss e nti ally a J e w ish

sch e m e s upposing the e xcl usiv e cl ai m of J ew ry to
,

the divin e e l e ction an d the l a st sourc e to w hich w e

,

can look fo r confi r m a tion of the ro m a ntic notion th at

a tr a nsc e nd e nt al doctrin e of a bsol ut e r eligion has

b ee n p e rp e tu at ed fro m the far p ast U nd e rst o od a s .

i t actu ally is a th e s a urus of J ew ish th eosophy

, ,

J ew ish visi o n ary doctrin es J e w ish y e arning an d

,

a spir a tions w hich b e c a us e J e w ry i s p a rt o f h u m a nity

, , ,

i s in cont act at a thous and points w ith the a spiration

a n d y e a rning of th e w hol e h e a rt of the w o rld it i s a ,

pric e l e ss m e m ori al but it los e s all its signi fic anc e in

,

the att e m pt to m ispl ac e it B ec a us e it is th e osophic al

.

a lt hough J ew ish it h as of c o urs e its points of

, , ,

conn e ction w it h oth e r occult syst e m s an d not in fre ,

qu ently w i th m att e rs w hich a re b eyond the r ang e of

t ha t w hich is und e rst o od by occultis m i n a w ord , ,

w ith the things of m ysticis m a s for e x a m pl e i n its , , ,

tr ansc e nd e nt al sp e cul ations on the id e ntity of subj ect

a n d obj e ct in G o d a n d p e rh aps e v e n i n the m ystic

e xp e ri e nc e of the soul I t e nt e rs a good d ea l

. .

into t hat str ang e doctrin e of corre spond e nc e s

w hich w e m ee t e v e ry w h e r e in the do m ain w hich

i s e m brac e d i n the high e r und e rst anding of the

t e r m M agic . I t m ight b e d e scrib e d ind ee d a s
“
the e xt e nd e d m yst e ry of corr e spond e nc e Wh at .

“
so e v e r is fo u nd on e arth s ays the Zoh ar has its
, ,

spiritu al count e rp art o n h igh a n d is d ep e nd e nt on

it W he n th e i n fe rior p a rt is infl u enc e d t hat w hich
.
,

i s s e t o v e r it in the up p e r w orld i s also a ffect e d ,

”
b e c a us e all are unit e d Fr o m this doctrin e the art
.

o f t a l is m a nic m a gic i s the fi rst logic al cons equ e nc e .

 u h: w ri tten Merit of fi abal i s m 20 7

“
E l s ewh e re i t is s aid : T hat w hich is a bove i s in
the l ik e n ess of th a t w hich is b elo w a n d the l ik e n e ss ,

of th at w hich is be lo w is in the s ea [reg a rd ed as

the m irror of the in fe rior h eav e n ] but a ll i s ,

This is of cou rs e id e ntic a l w i t h the ps e udo H e r m e tic

, ,
-

m axi m Q u od s uper i u s es t s icn t gn oa i nf er i zcs et ga oa

’ ’

inf er i ns es t s icn t ga oa s uper i u s & c w h ich m ay e v e n

’
,
.
,

h ave b ee n for m ul at e d along the l in e s of the Zoh a r .

The p e culi a r p hi losophic a l syst e m of the K ab al ah

of cours e rec eiv e s a ve ry ful l d ev e l o p m ent in i ts c h i e f
l it e r ary m e m ori al but w e are su ffici e ntly acqu a int e d
,

w ith the h eads of this syst e m to m ak e e xt e nsiv e

quot ation sup erfl uous The primordi al m ani fe st ation .

of the unkno w n God w as the pr o duction of a l u m inous

point w hich i s K e ther an d it s ee m s c e rt a in t ha t
, ,

h e r eby the Zoh ar und e rst ands the E go for it s ays ,

e xpr e ssly th a t this w as the light w hich E lohi m

creat e d be for e e ve rything The n ucl e us o f the .

l u m inous point i s Thought w hich is the b e ginning ,

of al l things I n its union w ith the Spirit t it i s

.
-

c all ed Bin ah an d the di ffusion of t his Spi rit brings

,

forth a Voic e w hich in tu rn prod uc e s the Word for

, ,

the Zoh a r i s a philosophy o f the W o rd i I n this

Thought the for m s o f a ll things w e re evolv ed The .

light of the D ivin e C o nsciousn e ss is th e r e fore the

“
fi rst m att e r of the m ani fe st e d un iv e rs e Wh e n .

E l o/zi i n w ill ed to m ak e the w orld H e prod uc e d a ,

conc eal ed light fro m w hich a ll the m ani fe st ed lights

w e r e a ft e r w a rds r ad i at e d thus fo r m ing the sup e rior ,

Z h C r m n p rt f l 9 Cf p rt i f l
o ar , e o a, a it
. o . a . . a . o .
91a .
“
A s it
is in l l t hings b l w it is b v
a e o , so a o e .

1 K th is its lf th Spirit cc rding t th S ph

‘
e er e e , a o o e e er Yetz ira h .

Cr em n d p rt i f l 3
o a c .
, a . o . 1 1a .
 iii he gas trine aah fii t t f th fi ahal ah
C
208 era u re o e

”
w orld or A tz il u tic fro m w hich the oth e r w orlds
, ,

w e r e subs e qu e ntly e m an at e d *
I t i s s aid also as .
,

“
w e h av e e ls e w h e r e s e e n th a t in the b eginn ing w as
,

the w ill of the King prior to an y e xist e nc e w hich ,

c a m e into b e ing through e m an ation fro m this

With this w il l i s conn ect e d the notion of t hought
a s the principl e of a ll things but unr e a lis ed i n the ,

pri mordi al condition and cont ain e d w ithin its el f , .

The e xp ansion o f th o ught pr o duc e s spirit w hich ,

n e xt assu m e s the titl e of int ellig e nc e in w hich st at e ,

th e tho u ght i s no long e r s e lf c e ntr e d The spi rit -

.

i n the cou rs e of its d ev e lop m e nt produc e s a voic e

or w ord but the thought the u nd erst anding an d
, ,

the w ord a re o n e a lon e w hil e the t hought its e l f ,

i s bound up w ith A in S op/z a n d is n e v e r s ep arat e d

th e re fro m This is the signific anc e of the Scriptu ral
.

st at e m ent th at J e hov ah is o n e an d his N am e is on e i

A m ong the m ost sugg e stiv e an d a lso the most
r e cu rr e nt t eachings is the i m port a nc e an d u nive rs ality
of m a n in the sch em e of things For the Zoh ar .
,

“ ”
a s for the po e t th e world i s , a d isguis e d hu m an ity ,

“ ”
an d a ll t ha t int e r e sts a m a n i s m a n I t w as the .

form of c el e sti al m an th at God a ssu m e d at the

b eginni ng of his m ani fest ation This is the Sh ekin ah .
,

this the Me rcab ah or ch ariot an d this also is the ,

s acr e d n am e of J ehov ah The form of m an c o m .

pris e s al l th at i s i n h eav e n or on ea rth an d pri or ,

to its m anifest ation no for m could subsist I t i s .

the p e rfe ction of fa ith i n a ll things a n d the a bs o l ut e

fo r m of all I t i s the su m m ary an d the m ost e x a lt ed

.

t e r m of cr eati o n A s soon as m an a pp ear e d al l w as

.

1 bi d .
, fo l 3 a ,
. 2 4b , 98 b . r em nI C
““
o a ed .
, p rt i
a . fol 5 6
. .

I Z oha , r i 46b M ntu

. 2 , a a .
 fil he w ri tten m arl) of fi abal i s m 209

co m pl et ed bot h of the w orld abov e an d the w orld

,

b elo w E v e n thos e physica l p a rts w hich he puts

.

asid e u lti m a t e ly are con for m e d to the s ecr e ts of the

Supr e m e Wisdo m So also in his thr ee fold n atu re

.

he is a fa ithful i m ag e of t hat w hich p ass e s on high ,

a n d the souls o f the j ust a re a bov e a ll the po w e rs

an d a l l the s e rvitors th a t a re on h igh T he re is

*
.

e v e n a c e rt a in w ithdr a w n an d i nconc e iv a bl e s e ns e

i n w hich m an through Sephiro tic m e di ation brings

the l a ten s D ei ta s into m anife st ation a n d as a ll things ,

e xist a n d subsist for m an so the probl e m of evil ,

i n the unive rs e i s solv ed i n his i nt e re st as it i s the ,

condition of hi s d ev e lop m e nt ; w hil e w ith a C athol ic

co m pre h ensiv e n e ss w hic h has no p a r al l e l i n any
s acre d lit e rature the sch em e of hu m a n e xist e nc e
is reg ard ed by the Zoh ar w ith an opti m is m str ange
i n its profundity fro m m an s pre e xist e nc e i n the
,
’
-

a rch e typ al w orld to the b eatific vision the ab s o rp ,

tion and the e t e rn al nupti als w hic h aw ai t hi m .

The pn e u m atology of the Zoh a r is m or e fu l ly

d ev elop ed i n the conn ections of th at w ork th an i n
the com m e nt a ry prop e r The spiritu al m an is the .

h igh est d egr ee of cr e a tion ; in h im it w as co m pl et e d

a n d he co m pri s e s e v e rything The soul origin at e s in .

“
the Supr e m e I nt ellig e nc e At the ti m e w h e n the .

H oly Bl e ss e d O n e d e sir ed to cre at e the w orld

H e for m ed al l the souls which should b e giv e n a ft e r
”
w ards to the childre n of m e n 1 I t is also st at e d .
'

e xpr e ssly th a t the soul e nt e rs the body w h e n her tim e

has co m e w ith prot e st a tions gri e f a n d un w illingn ess , .

Zr M ntu d iti
o ha , a a e on , 11 . fo l 4 2
. iii . 1 1 4b iii . 1 440 iii .
48a ;
1 9 m ; ii 4 ; i g b
. 1 za . r .

1 l bi d p t ii f l 4 3b
'
.
, ar . o . .

P
 i he itl oetri ne aah i fi
ahal ah
'

210
c
a fi teratnre of the

I t i s e qu ally cl ear th at it acquir e s nothing by the

e xp e ri e nc e unl e ss it b e the dignity of an ord e al
,

“
w h ich has b ee n withstood succ e ssfully for al l th at ,

soul s l earn i n this worl d th ey kn ew al ready b efor e

th ey c am e into the w orld which follo w s fro m the ,

T a l mudic doctrin e th at th ey w er e acqu aint e d with

the w hol e Tleor anfl Th ei r prop e r en d is the re turn
‘

i nto D e ity but th er e are v arious abiding pl ac es an d

,

d estini e s for the high e r spiritu al principl es an d ev en ,

in this li fe th ey m ay d ep art fro m an uncl e an

I t m ay b e add ed th at souls are cr eat ed i n p airs but ,

th es e p a irs do not inv ari ably com e at the s a m e tim e

into the world .

'

I n the e x cerpts which h av e b ee n now give n the

Zoh ar app ears at its b est but I m ay obs erve in ,

concl usion th at ag ain aft e r the m ann e r of a m edl ey it

, ,

co m bin es with things pr ecious oth e rs th at are of l ittl e

v alu e an d not a few th at are ind e scrib ably fool i sh .

Th e re are for e x am pl e gross absu rditi e s in the

, ,

pn e um atologic al portions Wh e n the soul e nt e rs the .

body of the i nfant it c an not find room an d has to

aw a it the gro w th of its e nv e lop e i n consid e r abl e dis

co m fort Points of this k ind might b e m ultipli e d

.

i nd e fin it e ly Th ey e xt end to al l d ep artm ents of the

.

doctrin e an d obt ain esp eci ally conc e rning the r esur
r ection of the d ead w hich a ccording to the Zoh ar as , , ,

th e re i s no n eed to s ay is the r estitution of the ,

physic al body tog eth e r w ith its prop er soul As t h is .

resu rr e ction c an t ak e pl ac e only i n P al estin e the

bon e s of I sr ael in e xil e w ill b e tr ansport e d thith e r .

p rt iii f l 8 C m p r h w v r Fr nck L K
a . o . 2 a. o a e, o e e , a , a abbale,

p . 2 3 6, w he e r th v ry pp sit t chi ng is scri b d t th Z h r

e e o o e ea a e o e o a .

J
r p rt i f l 3 7b
a . o . .
 Q i he wri tten W ort: of fi ahal i s m 21 1

It may b dd e d th at the Zoh a r took the Se pher

e a

Yetz irah into its h eart of h earts dw e lt upon it , ,

e xt end e d m agnifi e d al most tr a nsfor m e d its sym

, ,

holis m . The H e brew l ett e rs which figure i n the

ea rl i e r tr a ct as the instru m ents of cr eation are for

i t the ciph e rs or v e sture s of the w ritt en l aw the ,

e xpr e ssion of the Tb om b an d the Tnor a/z i s the ,

a rch e typ e of all the worlds Wh e th e r or not w e .

a re abl e to agr ee with Fr anck th at the Sepher

Y e tz irah e nds wh e re the Zoh ar comm e nc e s an d ,

th at th ey are the e x act compl e m ents of each oth e r ,

it is c e rt ain th at the instinct of the e arly stud e nts

“ ”
w ho singl e d the Book of For m ation from the
r e st of the p re Z o haric Midr as /zi m w as not at
-

fault in reg arding it as the h ead an d sou rc e of

K ab alis m .

B ut i n concl usion as th ere w as an occultism

, ,

a n d mysticism i n I sr ael prior to t he S ef ker R az i el

an d to the Zoh a r so both w e re incorpor ate d i n
,

the l att e r ; bo th in the proc e ss und e rw e nt a sp eci es

of transmut ation and as I v entur e to think the

,

proc ess l ik e th at s ea ch ang e of the po et produc e d

,
-
,

so m ething m or e strang e an d rich Th ere are ,

a t l e ast flig hts of m ystic thoug ht a nd a spi ration

,

in t his gr eat book of th e osophy w hich are

u nkno w n to Geb iro l an d I bn E z r a and are m ore ,

dir ect and strong in th e i r a ppe al to the i nn er con

s c io u s n es s o f m an in this d awn of the t w e nti eth
c entu ry th an in the fa mou s co m m e nt ary of A z aric l or
i n the School of I s a ac the Blind And to c o n fess .

this i s to confe ss out of h and th at the Zoh a r has stil l

a m e ssa g e for the mystic P e rh aps al l th at i s of
.

v al u e th e re in would b e con tain ed within a few l eav es ,

 Gihe g as tri ne aah gl
il i t t of the g ahal ah
C
21 2 era nre

but as s aid of the choic e st po em s of C ol eridg e it

, ,

should b e bound i n pur e go l d .

II . TH E B O O K O F C O N C E A LM E N T

The S ef ker D een zon t/za Book of Conc eal ,

the

m e nt or of Occult ation to w hich so m uch pro m in e nc e ,

h as b ee n giv e n by occult writ e rs i s not t he r e for e as , , ,

th ey occ asion ally s eem to suppos e the beginning of ,

the gr eat cycl e e ntitl e d the Zoh a r I n the Sul z b ach .

e dition e dit e d by R o s e n ro th
,
it b egins a t fo l 1 7 6 b , .

an d e nds at fol 1 7 8 b of the s e cond vol u m e

. M ost .

e ditions a re e ith e r p ag e d i n corr e spond e nc e with o n e

a noth e r or r e fe r r e ad e rs to the p agin ation of the

pr e vious codic es A m ong early cod ic e s th at of

.

L u b l in en s is fol lo w s the Cr em on a e dition

,
which , ,

thoug h us e d by R o s e n ro th for his r e fe r e nc es w as ,

r eg ard e d by him as infe rior to the si m ult an eous or

sl ig htly prior e diti on of M antu a The l att e r he t e r m s .

inv ari ably Codex cor r ectas Fro m the sil e nc e of .

occultists on the subj ect of the Zoh a r prop er it m ight

b e j udg e d th at t hey do not r eg a rd it as of gr eat
occult i m port anc e ; but th e r e is a si m pl e r expl an ation ,

“
w hich as s e e n is not fa r to s ee k
, , The Book of .

”
Conc eal m e nt on the contra ry though sm all in its
, ,

dim e nsions i s of the h igh e st occult i m port anc e ; it

,

i s r ega rd e d as the root an d found ation of the Zoh ar *

,

a s i t is g e n e r ally und e rstood a n d a l so a s th e m ost ,

a nci e nt portion of th at coll e ction whic h is al most ,

Mat hers ,
“
K abb l
a ah U nv il d p
e e ,
”
. 14 .
 fiihe
t
w ri tten w ath r of g abal i s m 21 3

prov ably correct I t has b e e n s a id fu rth e r th at it is .

’

a th eogony compri s ed in a fe w p ag e s bu t w ith ,

d ev elop m e nts m or e n u m e rous th an the T al m u d l I n -:

a w ord for occultists the Book o f Conc eal m e nt a n d

, ,

the Book of For m a tion a re the fo u nt ain h e ads of al l

K abalism The H e br ew t e r m w hich is re nd e re d
.

Myst ery C onc eal m e nt or Mod e sty by I s aac My e rs i s

, , ,

giv e n as C onc eal ed Myst ery by M ath ers w ithout ,

pre t ending th at the v ersion i s actu al ly l it er al For .

Sepher D ez n ion t/za R o s e n ro th giv es L iber O ccu l ta

ti on is j The work is conc e rn e d w ith the m ani fe st ation
’
,

of the D ivin e B eing as the t e rm of H is conc eal m e nt

i n the e t e rn ity w hich pr ec ed ed m ani fest ation The .

fi rst ch apt e r d eals w ith the d ev el op m ent of the V ast

C ount en anc e the i m ag e of the F a th e r of all things
, ,

the Ma crop ros opu s w h e n equilibri u m had be en ,

es t abl ish e d i n the univ e rs e of unb al anc ed forc e s This .

Count en anc e w hich is r e fe rr ed to K ether or the , ,

C ro w n is co m p ar ed by the Z o haris tic com m ent ators

,

to the tongu e of a b al anc e l i ngu l a ex a m in es Wh e n ,

.

e quilibri u m obt ain ed the C ount e n anc e w as m an i ,

fes te d the Anci ent of D ays a pp ea r e d G o d issu ed

, ,

from H is conc eal m e n t § This symbolis m of the

b al anc e d epicting the h ar m ony of the un iv ers al ord e r

My rs
Q bb l h p 8
e , a a a , . 1 1 .

1 E l iph
'
Le i L L i d Spl d
as pr f c pv , e vre es en ou r s , e a e, .

Myst ri s f M gic
e d d p 97
e o a ,
”
2n c .
, . .

1 R bbi L ri s ys t h t it r f rs t t hings w hic h

a o s cr t d
a a a e e o a re e e an

sh uld b k pt s cr tly d c m p r s Pr v x xv Th Gl ry f G d
o e e e e , an o a e o . . 2, e o o o

is t c nc l th w rd B ut h ls supp s s llusi n t th circu m

o o ea e o . e a o o e an a o o e

st nc s und r w hich th w rk is r p rt d t h v b n c m p s d
a e e e o e o e o a e ee o o e

n m ly during th c nc l m nt f R Si m n f t w lv y rs in
a e , e o ea e o . eo or e e ea a

cv
a e .

§ S C mm t i G ee /i M tb d i o a L ib
en a r us en er a s e o cus ra

E m k H m m l / in K bb l D
e a d t l ii p 4 7 t
e ec z q f th a a a en u a a , vo . . . e se . o e

s c nd p t
e o ar .
 t g artri ne aa h £ i t t of the fi ahal ah
c
21 4 e er a nre

is the not e of the tr eatis e w h ich i n its own

key -
, ,

“
w ords is the book d e scribing
,
the l ibr a tion of the

The b al anc e is s usp end e d i n the pl ac e

”
b al anc e
w hich is n o pl ac e th at i s to s ay in th e abyss of , ,

D e ity an d it is s aid to b e the body of Ma cr op r os opn s

,
‘

"
r e fe rring to the S epnirotb Wisdo m an d U n d e rs tan din g ,
E

which are the sid e s of the b al anc e The Count e n anc e .

,

w hich no m a n kno w e th is s ecr e t in s e cr et a n d the , ,

h ai r of the h ead is l ik e fin e w ool h anging in the

e quil ibriu m The ey e s are ev e r op en an d the nostril s
.
,

of the Anci e nt O n e are as tw o doors w h e nc e the

Spirit go e s forth ov e r all things But the dignity of .

all digniti e s is the b eard of the C o unt e n anc e w hich ,

a lso is the orn a m e nt of al l I t cov e rs not only .

Ma crofiros opns as w ith a v est m e nt but a lso the ,

Sepni rot/z Wi sdo m an d U nd e rst anding c all ed he r e the ,

F ath e r an d the Moth e r l d e sc e nding e v e n u nto ,

-'

Micr op rosop u s an d it is d ivid ed i nto thi rteen portions

, ,

flo w ing do w n as far as the h ea rt but l eaving the ,

lips fr ee Bl ess ed i s he s ays the t e xt w ho r ec e iv et h

.
, ,

th e i r kiss e s " Fro m the thirt ee n portions th e r e

d esc end as m any drops of pur e st b a l m an d i n the ,

influ e nc e of all do all things e xist an d al l are

conc eal ed .

F or Wisd
is th righ t up n th sid f B nignity ; U nd r
om on e o e e o e e

st anding is th l ft up n th sid f s v rity d th Cr w n is th

ou e e o e e o e e an e o e

t ngu in th c ntr w hich bid th b v th m

o e e e p 48 Th
e a e a o e e .
”
. . e

m ning f th sy m b lis m is t h t th
ea o
q uilibriu
e m b t w n Justic
o d a e e e ee e an

M rcy m ust b ssu m d b f r th univ rs h ving m f its bj ct

e e a e e o e e e e, a an or o e ,

c uld b c m p ssibl d th s urc f t his n ti n m ust b s ught i

o e o e o e , an e o e o o o e o n

th B e b itl R bb /
er es C mp r ls th t c hing f th p Z h i
z a a z . o a e a o e ea o e re - o ar c

Mi b C
’
a r as cc rding t w hich th Gr c f G d pr v nts th
on en , a o o e a e o o e e e

O pp sing f rc s t f w hich th w rld w cr t d fr m m utu l

o o e ou o e o as ea e o a

d structi n
e o .

1 [e A bba
’

an d A
‘

.
, enea .
 fi ll s W ri tten M D of fi ahrtl i s m 21 5

The “
B ook of C onc eal m ent
though s m al l as , ,

I h av e s aid i n its co m p ass is ful l of digre ssions

, ,

w hich d e stroy its continuity a n d m ak e the s e ns e

d i ffic ult to e xtract I n addition to the m ani fest a tion

.

of Macr op ros opn s it sho w s ho w the M ost A nci e nt

,

O ne e xp and e d i nto Micr op ros opu s to who m i s ,

“
re fe rre d the n am e Tetrag ra m m aton wh e r eas I am ,

i s th at of the first The l e tt e r I which ,

is the first of the Tetr agra m m a ton corr e sponds to ,

the S ep ni r a Wisdom the sup e rn al H to ,

Und e r
st anding o f w hich Micr opros opu s i s the issu e
, ,

corre spond ing to the si x S ephi roth from M e rcy to

the Found ation i ncl usiv e an d r e fe rr ed to the l e tt e r ,

V . I t w il l b e s een t he re fore th at the pri m al, ,

m an ifest ation of D e ity w hich i s conn ect ed w ith ,

the conc eption of the C rown h as no oth e r n a m e ,

th an th at w hich procl a i ms H is s el f e xist enc e an d -

,

th at the H e brew J ehovah i s i n a s ens e a r e fl e ct e d

God . Macrop ros opn s although m ani festing i n the
,

C rown i s still reg ard ed as e ve r hidd e n an d conc eal ed

, ,

by w ay of antith e sis i n re sp ect o f Mi cr op ros opu s w ho ,

i s both m ani fest a n d un m ani fe st Wh e n the l ife .

giving i nfl ux rush es forth fro m the Anci e nt O n e ,

a mid the intol e r abl e r e fulg e nc e of th at gr ea t l ight

the l ik e n e ss of a h e ad a pp e ars The d istinction .

be tw ee n the tw o C ou nt en anc e s i s the disti nction o f

the profil e an d the full fac e for w h e r eas the God of ,

r efl ection is m ani fe st ed fully the G reat Count e n anc e ,

i s only d ecl a red p arti ally w h e nc e it is p e rh aps in e x act

,

p r Bk n § 4 w h r it is st t d t h t A
Co m a e . .
, is r f rr d t
e e a e a H IH e e e o

K t/
e zer , i . r pr s nting th w rld f A i S pl ; d th T t
e. , as e e e e o o n o z an e e ra

g mm t
ra t A t i l t/ g n r lly
a on o z uTh r z v ri us sp cts f th
e e a . e e are a o a e o e

sym b li s m but t h y
o , t r lly in c ntr di cti n
e are no ea o a o .
21 6
C
Gihe g ortri h e aah fil i teratu re of the fiahal ah
to sp ea k of Microp r os opu s as a as H e

i s r ath e r a s e cond m anife st ation t aking pl ac e in ,

the a rch e typ a l w orld .

Fro m the sid es of the L ess e r Count en anc e

d e p end bl ack locks flo w ing do w n to the e a rs ; the
,

e y e s h av e a thr e e fold hu e r e spl e nd e nt w ith shining

-
,

l ight ; an d a thr ee fo ld fl am e iss u e s fro m the nostrils

-
.

The b eard consid e r e d in its e lf has nin e portion s

, , ,

but w h en th at of Macrop ros op a s sh e ds do w n its light

a n d infl u e nc e th ey a re found to b e t h irt ee n Though .

the I n e ffa bl e N am e i s r e fe rr ed to the V a st Coun

ten an ce i t i s a lso s a id th a t the m anife st a tion of

,

Microp ros opu s i s r e pres ent e d by the ordin ary l e tte rs

of the Tetragam his occult ation by the tr ansposition
,

of the l e tt e rs .

The Book of Conc e a l m ent i s d escrib ed i n its

closing w ords a s the withdr aw n an d i nvolv ed m yst ery
“
of the King an d as it is add e d th at bl ess ed is he
,

who co m e th an d go eth th e r e in kno w ing its p aths ,

”
a n d w ays th e r e is u rg e nt n e ed for so m e e xpl an ation
,

of i ts signific anc e This as we sh al l s e e l at e r on

.
, ,

w as unfold e d in m any r abbinic al co m m e nt ari e s ,

w hich are all confe ss e dly post erior to the p e riod of

the publ ic pro m ulg ation of the Zo ha r Th e r e are .

,

ho w ev e r tw o w orks poss essing the s am e auth o rity

,

a s the Book of Conc e al m e nt fo r w hic h also the ,

s am e a uthorship i s cl ai m e d an d constituting e xt e n ,

sions o f th at w ork The fi rst o f th e s e w ill b e the

.

subj ect of so m e consid e r ation i n the n e xt s ection .

is th d vic
It e e e of E liphas L evi an d c nn cts w ith
o e t d
his m e ho
o f int rpr t ti n
e e a o .
 31h:
c
w ri tten merit of g abal i s m 21 7

III . TH E G R E A T E R H O LY SY N O D

The Book of Conc eal m e nt has b ee n si m plifi ed

to the ut m ost i n the pr ec e ding account I t m ay b e .

n ow a dd e d th at it i s a nony m ous ; it quot es no

r a bbinic al w rit ers an d has no re fe r e nc e s by w hich
a cl u e to its d at e m ay b e obt a in ed I t ha s ho w ev e r
.
, ,

tw o ch ar act e ristics w hich giv e it the a pp e a r a n c e of

a m uch old e r docu m e nt t ha n thos e w hic h fol l o w

it i m m edi at e ly an d a re d e sign ed as al re ady s aid
, , ,

to d eve lop a n d e xpound it Th e s e are its rud e n e ss

.

an d the m util ations w hich i t w ould app ear to h av e

u nd e rgon e The fi rst transl at o r R o s e n ro th suppl i e s

.
, ,

the g a ps an d o m issions t hus occ a sion e d by con

j e c tu ra l w ords a n d p a ss a g e s pl a c e d w ithin br a ck e ts ,

but ev e n w i th th e s e i t i s in an e xc ee dingly faulty

st at e The tr eatis e n o w und e r consid e r ation is in
.

most r e sp ects e ntir e ly di ffe rent I t poss e ss e s al most

.

a l it e r a ry a sp e ct b egins in n a rr ativ e for m m e thodis e s

, ,

the e nsuing di alogu e s i n a m a n n e r whic h i s p e r fe ctly

e xpl icit an d st ands i n n e e d o f few e m end ations It .

d eals of cours e w ith the b arb arous sy m bolism of the

, ,

prec e ding book an d so far is ad m itt e dly r e p e ll e nt to

mod e rn t ast e a fact w h ich has b ee n not ed by at l east
,

o n e sy m p ath e tic critic w ho w a s h i m s e l f a n e l eg a nt

a n d hig hly sugg e stiv e w rite r

" The fi rst point w hich
.
I

oth e r w is e c all s for notic e is th at the G reat e r Sacre d

Synod cl ai m s R abbi Si m e on B e n Jo c ha i as the a uthor
“ ”
of the B o ok of Conc eal m ent a n d its e l f cont ains ,

the discourse s of this M a st e r in I sr ae l d e liv e r ed i n a ,

Eliphas Levi , L a Clef dd : Gr a nds Mys ter es .

21 8 l li e gas tri ne
a
C
aah fiiteratur e of the fiahal ah
fi eld b e n e ath tr ee s i n the pr e s enc e of his discipl es ,

n am e ly R abbi E l eaz ar his son R abbi Abb a R abbi

, , , ,

J e h u d a R abbi J osi
,
the son of J acob R a bbi I s aa c
, , ,

R abbi Chis kiah the son of R av R abbi C hi a R abbi

, , ,

J osi an d R abbi J is a Th es e are historic al n am e s .

b e longi ng to the p eriod w hich succ ee d ed the

d estruction of J e rus al e m .

For an account of R abbi Sim eon hi ms e l f w e

m ust h av e r ecou rs e to tr act Sabb ath of the T al m ud ,

B abyloni a n re c e nsion w hich cont ains the n arr ativ e ,

w hich I w il l h e r e giv e i n its subst anc e

O n a c e rt ain occ asion R J e hud ah R J osi an d .

, .

R Shim eon w e r e sitting tog e t he r an d w ith th e m al so

.
,

w as J eh ud ah the son of pros e lyt e s

,
R J ehud ah . .

op e n ed the conv e rs ation s aying H ow b ea uti ful are , ,

‘

the works of this n ation (the Ro m a ns ) Th ey h av e .

e st abl ish e d m ark e ts ; th ey h av e built bridg e s ; th ey

h av e op en e d b at h ing hous es Wh er eupon R Josi -

.
’
.

w as sil e nt B ut R Shi m eon b en Jo chai ans w ered

. .
,

s aying : Al l th e s e things h av e th ey institut e d for

‘

t h e i r o w n s ak e Th ei r m ark e ts are g ath e ri ng pl ac e s

.
-

for h arlots ; th ey h av e built b aths for th e i r o w n

e nj oym e nt a n d bridg e s to coll ect tolls
,
fro m thos e
w ho cross th e m J e hud ah the son of pros elyt e s
.
, ,

r ep eat e d this conv e rs ation an d i t c am e to the ea rs of ,

C aes ar who procl a i m e d : J e hud ah w ho e xtols us

,
‘
, ,

sh all b e e xtoll ed ; J osi w ho s aid nothing sh al l b e , ,

e xil e d to Sapho ris Cyprus ) ; Shi m eon w ho has ,

disp ar ag e d us sh all b e put to d eath,

R Shi m eon .
’
.

an d his son th e n w e nt out an d hid th e m s e lv e s in the

l e ctur e h all but a fterw afd s i n a c av e wh er e a m ir acl e

-
, ,

took pl ac e a d at e tr ee an d a spri ng of w at e r b eing

,
-

r ais ed up for th e m Th ey l a id asid e th eir g arm ents .

 fl it: written mor h of Q aba l is m 21 9

a n d s at cov e r ed w ith s and up to th e i r n ecks studying ,

the w hol e tim e an d assu m ing th e ir v e stu re s only at

,

pr ay er ti m e fo r fea r th at the s am e m ight w ea r out

-
, .

I n this wis e th ey sp e nt tw e lv e y ears i n the c av e wh e n ,

E li j ah c am e to the op e ning an d s aid : Who w i l l

‘
,

i nform the son of Jo chai th at C aes ar is d ead an d his

”
d ecr ee i s ann ul l ed ? H e reupon th ey l e ft the c av e
’
.

The s ecre t w isdo m e mbod i ed i n the Zoh ar i s suppos ed

to h av e be e n the fruit of the long s ec l usion e n forc ed
upon R Si m eon by the Rom an d e cr ee
. .

The T alm ud m e ntions e xpr e ssly the l earn ing

obt ain ed d u ring this p e riod but w ithout sp eci fying its
,

ki nd According to the tr ad ition of the K ab alists

,

“ ”
the Book of Conc eal m e nt w as the fi rst form i n
w hich it w as r ed uc e d to writing The discours e s of.

”
the Great e r Sacred Synod w e r e r ecord ed by R abbi
“ ”
Abb a an d so also i n the c as e of the L ess e r Synod .

Wh en the conv e rs ation w as about to be gi n a voic e

h e ard in the air sho w ed th at the Sup e rn al Synod had
a ss e mbl e d in h eav en to h eark e n an d the com ,

m e n tato rs ad d th at the soul s of the j ust g ath er e d

round the spe ak e rs co m ing from th e i r r e st i n
,

P a r adis e an d the H oly Sh ek in ah of the D ivi n e

,

Pr es e nc e .

The e xpl an ations and d e ve lopm ents conc e rn the

wor l d i n its void st at e b e fore the m an i fe st ation of
the Su pr e m e Count e n anc e the conform ations of th at
,

Count e n anc e or Macr op ros op u s as al so of Micro

, ,

p r p
os o n s th e
,
L e ss e r Count e n a nc e a nd a ft e r w h a t ,

m ann e r the i nfe rior d e pe nds fro m the supe rior I t .

m ust b e s ai d th at the e x pounding and the exte nsi o n

Rod ki nso n , B byl nian

a o Ta m l ud , vol . i pp
. .
5 7 59 -
.
 Gihe B ertram aah fii teratnre of the fiahal ah
‘
2 20
(

n e ith e r are nor assu m e to b e e xp l an atory in the s ens e

th at th ey unfold the r eal signific anc e of the symbol is m .

A s a fact the tr eatis e e nds lik e al l tr eatis es conc e rn e d

, ,

w ith the m yst e ri e s of in iti ation by s aying th a t he ,

is bl ess e d w ho has known an d b e h e ld the conc eal e d

word s an d do e s not e rr th er ein I n an account l ik e .

the pr e s e nt w hic h do e s not e v e n pr e t e nd to b e

,

synoptic it is i m possibl e to att e m pt a t abul ation

,

of the singul ar typology w ith w h ich the Gr eat e r

Synod is conc e rn e d an d it shou ld b e not e d in this ,

conn ection th at the fe w m od e rn w rit e rs on K ab alism

w ho cl a i m to sp eak m agist e ri ally a n d fro m w ithin

a n occult circl e of k no w l e dg e m ay h av e sho w n us ,

gli m ps e s in o n e or tw o r ar e inst anc e s of the syst em

on w hich the typology is constr u ct e d but h av e don e ,

nothing to e l ucid at e an d th e r e for e to r e com m e nd

it to our und e rst anding I t is a qu estion which it .

is h ard to appro ach fro m the sid e of th e l it e r al s ens e ,

an d to the occult stud e nt i n the abs e nc e of initi ation , ,

the e sot e ric a sp ects of th e l it e r a tur e are chi e fly a

subj e ct of c urious sp e cul ation Fortun at e ly it has .

oth e r asp ects w hich m ak e it d e s e rving of consid e r a

tion or t h er e w ould b e no purpos e in the pre s e nt
,

i nquiry .

The unb a l anc ed forc e s of the univ e rs e the w or l d ,

i n its void st at e are consid ere d und e r the sy m b o lis m

,

of the k ings w ho r e ign ed i n E do m b e for e a king

w a s r a is ed up to ru l e ov e r the c h ildre n of I sr ae l ,

th at is to s ay b e fo r e the e m a n ation of Mi cr op ros op u s

,
*
.

r pr s nts th pr s nt univ rs
The K ab al ah pr c d d b y
e e e e e e e e as e e e

oth rs w hich p ss d w y q uickly A cc rding t B g this n ti n

e a e a a . o o as n a e, o o

als ccurs in th T l m ud w h r it is s id w it h ch r ct ristic cr ss

o o e a , e e a , a a e a

n ss th t wh n G d w l n in rd r kill ti m H div rt d
e , a e o as a o e, o e to e, e e e
 E lie W ri tten math of fi ab al i s m 221

A t th at ti m e th er e w as n e ith er b egi nning nor e n d ,

a n d the E do m it e kings w e r e w ithout subsist enc e .

According to R o s en ro th this signifi e s the fal l of

cr eatur e s p artly i nto a st at e of r e st suc h as th at ,

of m att e r an d p artly into o n e of inordin at e activity

,
.
,

such as th at of the e vil spirits in w hic h c as e w e ,

a re d ea l ing not so m uch w ith cos m ology as w ith

“
the l eg ends of souls So also w h e n the Gr eate r .

”
Synod r e pre s e nts the Anci e nt of Anci e nts creating
a n d prod ucing the e ss e nc e of l ight the s a m e int e r ,

pre t e r who sp eaks w ith the a uthori ty of i m m e ns e

,

kno w l edge as r eg ards at l east the lit e r atur e of

,

K ab alis m obs e rv es th at the r e fe re nc e i s to the L a w

,
‘
,

i n oth e r w ord s to the l ett e rs of the alph ab e t by the

, ,

tr anspositions of w hich the L aw w as re cord ed s u b s e

qu e ntly For the r e st symbol is m of thi s ord e r is
.
,

not si m plifi ed by its m ultipl ic ation an d the r e cord ,

“
of R abbi Sim eon s di scours e s i s only the Book of ’

C onc eal m ent dil at ed in a gl ass of vision Co m p are

”
.
,

for e x ampl e the d escription of Macr op r os opu s w ith

,

the i ndic ations on the s a m e subj e ct cont a in e d i n the

pr evious s e ction Whit e are H is g a r m ents as snow

.
,

an d H is a sp e ct is a s a fac e m a nife st e d H e is s e at ed .

upon a thron e of glitt e ring brightn e ss t hat H e m ay ,

subd u e th e m The w hit e n e ss of hi s b ald h ead is

.

e xt e nd ed i nto forty thou s and w orlds an d fro m the ,

H i m s lf by th f rm ti n
e div rs w rlds w hic h H d str y d f rth
e o a o of e o e e o e o

wi t h . Th s w r succ ssive e tt m pts t cr ti n by w hich D ity

e e e e a e a ea o , e

b c m
e a x p ri nc d d t l st pr duc d th xisting physic l rd r
e e e e e an a a o e e e a o e .

-
H i t i s o re j ij t ii p 7
aes
’
C mp r
u ls th F i ke f
s, . . . 12 . o a e a o e r o

R E li
. r cc rding t w hic h th b sis f th xisting univ rs is th
eze , a o o e a o e e e e e

r p nt c f G d v r His pr vi us f ilur s This w rk is r f rr d t

e e an e o o o e e o a e . o e e e o

an rly p ri d f th ninth c ntury F t h r Z h i r f r nc

ea e o o e e . or o e o ar c e e e es

t t his sub j ct
o Z / eii M ntu
see o za r . 20a , a a
.

U d rst d n th s nc f th light
e oo as e e se e o e .
222 i he
G
‘
g
enui ne anh fii teratnre of the fi
aba ah l
light of the w hit en ess th er eof sh all the j ust r ec e iv e
four hundr e d worlds in the world to com e The ”

V ast C ount en anc e its e l f is s aid to e xt end into three

hundr ed an d s ev e nty myri ads of w orlds The brain .

conc eal e d within the skull is the H idd en Wisdo m ,

a n d the influ e nc e of this Wisdo m p a ss e s through a

ch ann e l b elow an d i ssu e s by tw o an d thirty p aths .

The h a ir of Macr op ros op n s r adi at es int o four hundr ed

an d te n worlds w hich are kno w n only to the Anci e nt
,

O ne . The p arting of th e h ai r i s d escrib ed as a p ath

shining into two h undr e d an d s e v enty worlds an d ,

th er e fro m anoth e r p ath di ffus es its light an d i n ,

this sh all the j ust shin e i n the world to co m e .

W hefi the for ehead of Ma crop r os opn s w hich is the ,

b en evol enc e of b en evol enc e s i s uncov er ed the , ,

pr ay e rs of the I srael it e s are r ec e iv e d an d the ti m e ,

of its uncov ering is at the offering of ev e ning pray e r

on the Sabb ath The foreh ead e xt e nds i nto tw o
.

hundr ed an d s ev e nty thous and l ights of the l ights

of the sup ern al E d e n For t here i s a n E d e n which
.

shin e s i n E d en ; it is w ithdr awn i n conc eal m ent ,

an d i s unknown to a ll but the Anci e nt O n e The .

e y e s of the V a st Count e n a nc e d i ffe r from oth e r ey es ,

h aving n eith e r l ids nor brows b ec a us e the gu ardi an

,

of the sup e rn al I srael kno w s no sl ee p The tw o ey e s .

shin e as a singl e eye an d w e r e th at eye to clos e ev en

,

for o n e m o m e nt the t hings w hich are could subsist no

long e r H e nc e it i s c all ed the op e n eye ev e r smiling
.
, ,

e v e r gl a d I n the nos e of Macrop ros ojb ns o n e of the

.

nostrils is l i fe an d the oth e r i s the l i fe of l ife With

,
.

r eg ard to the B e ard of the V ast C ount e n anc e c all e d ,

ot her w is e the d e cor ation of al l d ecorations n eith er ,

sup e riors nor in fe riors n eith e r m en nor proph ets nor

,
 ‘
a
l he w ri tten merit of Q ab al i s m 2 23

s aints h av e b e h eld i t for i t i s the truth of all truths

, ,
.

I ts thirt ee n form s are r e pre s e nt e d as po w e rful to

subdu e an d to soft e n all the st e rn d e cre e s of the j udg
“ ”
m e nts. Thi rt ee n ch apt e rs of the Gr eat e r Synod
are d e vot e d to the consid eration of this subj e ct ,

i ncl uding the nu m b e r of the locks in e ach portion ,

the nu m b e r of h a i rs i n e ach lock an d the n u m b e r

of worlds attribut e d to th e m This e nds the

.

discou rs e conc e rning Macropros opns an d the tre ati s e ,

proc eed s th enc e to the consid e ration o f the

L e ss e r C ount e n anc e The con for m ations of Micro
.

p r os op n s a re dispos e d from the for m s of the V a st

Count e n anc e an d H is compon e nts are e xp and ed

,

on e ith er sid e u nd e r a hu m an for m Wh e n .

the L e ss e r C ount en anc e g az e s on the Gr eat e r a l l ,

i nfe riors are re stor ed i n ord e r an d the L e ss e r is

,

v ast e r for the ti m e be ing Th er e i s an e m an ation

.

fro m the Gr e at e r to w ards the skul l of the L e ss e r a n d ,

th e nc e to n u m b e rl ess lo w e r sk ulls an d al l tog eth e r

,

r e fl e ct the brilli anc e of the whit e n ess of this e m an ation

to w ards the Anci e nt of D ays Fro m the brain of .

Mo cr op ros op ns an influ e nc e d esc ends fro m the h air ,

an e m an ation of spl endou r fro m the fore h ead a

,

be n evol e nc e fro m the ey e s a r adi anc e from the

, ,

nostrils a spi rit an d the spirit of li fe fro m the ,

ch ee ks gl adn e ss an d al l th es e fall upon the L e ss e r

,

Count en anc e . From the br ain of Micr op ros opns

th e re are e m an ations of wisdo m e m an ations of ,

und e rst anding and e m an ations of kno w l edg e ; i n

,

each lock of the h a i r of Microp ros op u s th e r e a re a

thous and utt e ranc es ; his for ehead i s the insp ection of
inspe ction an d w h en it i s uncov e r e d sinn ers are
,

visit ed with j udgm e nt For th e l esson of the

.
 fil tte iB uetri ne anb fl i t t at the fi
ahal ah
C
2 24 <
era u re

”
Gr eat er Synodis th at w r ath m ay d w e ll w ith
Microp r os opu s but not in the Anci ent of D ays So
,
.

al so the ey e s of th e L ess e r Cou nt e n a nc e poss e ss l ids

w h e n the l ids a re clos e d j udg m e nts subdu e the

I sr ae lit e s an d the G e ntil es h av e do m inion ov e r th e m .

B ut the ey e s w h en t hey are op en are b ea uti ful as

, ,

thos e of the dov e for th ey are th en illu m in at ed by

,

the good eye Wit h o n e of thos e p ath etic touch es

.

w hic h soft e n occ asion a lly for a m o m e nt the unyi elding

li n e s of K ab al istic sy m boli s m it is s aid th at tw o ,

t ears d w e l l in the ey e s of the L e ss e r Count e n anc e ,

an d the H oly of H ol i e s w h e n H e w il ls to h av e
,

m e rcy on the I sr aelit es s ends down t he s e two t ea rs

,

to gro w s w e e t in the gre at s ea of w isdo m an d t hey ,

i ssu e th er e fro m i n m e rcy upon the chos en p e opl e .

The sp eci a l s e at of s ev e rity i n Mi crop ros op u s i s the

nos e an d j udg m ent go e s forth th e re fro m e xc e pt
, ,

wh en the for eh ead of the V ast Count e n anc e is

uncov e re d w h e n m e rcy i s found in al l t h ings
,
.

As i n the c as e of the A nci e nt of A nci e nts the ,

discours e app e rt aining to the b eard of Microp ros op us

fi lls m ah y c hapt e rs ful l of strang e schol i a o n v ario us
,

p ass ag e s of Scriptur e an d d e t ails m in ut e ly the con

,

for m ations o f its nin e divisions wh at it conc eals of the

,

L ess er Count en anc e wh at it p er m its to be m ani fe st ed

,

with obs e rv ations on the d esc e nt of a holy and

m agnific e nt oil fro m the b ea rd of Ma crop r os op n s a n d
a g e n e r al d e scription o f the corre spond e nc e s an d
di ffe re nc e s o f the two adorn m e nts .

I t should b e obs e rv e d th at the body of Micro

p r os op n s is androgyn e an d a s a t this point the
'

sy m bol ism is conc e rn ed v e ry l a rg ely w ith the s ex u al

org ans i t w ill b e o bvi o us th at it b e co m e s still more
,
 fil he w ri tten mat h of Q ab al i em 225

d i scord ant w ith mod e rn feeling an d e xc eeds occ asion ,

a lly w h a t it i s consid e r e d p e r m issibl e to e xpr e ss in

E n glis h .A m od e rn sy m bologist has s a id th at n atur e

“
i s not ash am e d of he r e m bl e m s an d th e re i s no ,

doubt th at for the K ab al ist the body of m an w as

p ecul i a rly s acr ed w h e nc e for h im t he re w ou ld be
,

nothing r e p e l l e nt i n d e al ing e xh a ustiv e ly w i th its

typology B ut i t w ill b e unn e c ess ary i n a d escriptiv e
.

su m m ary to do m or e th an all ud e to i t The stud ent .

w ho d e sire s to pursu e the subj e ct m ust b e r e fe rr e d to

the L ati n v e rsion .

The s u m of the w hol e tre atis e m ay b e giv e n in

“
the w ords of the origin a l The A nci e nt of A nci e nts .

is i n M icroprosopus al l things are o n e ; H e w as al l

things ; H e i s al l things ; H e w il l b e all things ; H e
sh all kno w no ch ang e ; H e kno w eth no ch ang e ; H e
h a th k no w n no ch ang e 1 Thus God in m a ni fe st ation .
'

i s not r eally s ep a r abl e from God i n conc eal m e nt an d ,

i f the sy m bol ism d e pict H im i n the lik en ess of

hu m anity i t i s by w ay of si m il itud e an d an alogy
, .

“
At the concl usion of the G r eat e r Synod w e ,

are told th at thr ee of the co m p any d i e d d uring the

d el ib e r ations an d th e i r souls w e r e b eh eld by the

,

“
re m aind e r c arri ed by ang els b e hind the v e il
”
e xp a nd e d a bov e :

A midst all its obscuri ty an d uncouthn e ss th e r e

a re subl i m e touch e s in this tr e atis e The K ab alah i s .

p erh aps the fi rst of all books w hich app eared i n the

G r ld M ss y
e a a e on ph llic sy mb ls in l tt r c ntri but d t
a o , a e e o e o the
Sp i r i tu al i s t .

1 l d r a Rabba
‘

, seu Synodu s Magn et , s ectzo

'

xxx i x . a
p .
r 9 20 , in
K a bbala D en u data , t ii
. .

I I bid .
, 5 x lv .
pa r . 1 1 38 .

Q
2 26
C
alli e y ortri ne anh fitter atnre of the fis tul ah
we st e rn world r e citing wit h no unc ert ain voic e th at
God i s altog e th e r w it hout m ut ation an d vicissitud e
th at w r ath an d j udg m ent are of m an alon e pl acing ,

thus a n ew construction on the divin e w arning ,

“
J udg e not l e st ye b e j udg ed
, an d sho w ing also

the high e r signific a nc e of the not l e ss divin e pro m is e ,

“ ”
I will r e p ay N e v e r for the tru e K ab al ist could
.

this m ean th at Go d w ould r e p ay the sinn e r in his own

spirit outrag e for outr age h at e fo r h at e The r ep ay
, ,
.

m e nt of G o d i s the co m p ens ation of the e v e rl a sting

j ustic e or the gr atuity of the ev e rl asting bounty I n .

a s e ns e th e w rit e rs of the Zoh a r anticip at e d the m ost

l ib e r al concl usions of m od e rn A m idst

the fireb ran d s of the P a p a l C hurch it pro m ulg at e d ,

fo r the fi rst ti m e the r eal m ean ing of the forgiv en ess

of sins .

IV . TH E L E SSE R H O L Y SY N O D

Si m il a r
i n m ost of its ch aract e ristics to the m or e
“
e xt e nd ed discours e which pre c ed e d it the L e ss e r ,

”
H oly Synod or [ d ra Z u ta is t e r m ed by R o s en ro th
, ,

the Sw an s song of Si m eon b en Jo c ha i a suppl e

’

m e nt to the subj e cts not e xh a ustiv e ly tr ea t e d i n

the Gr e at e r Ass e m bly A s the m ast e r s d e at h is ’
.

r e cord e d at the en d of the treatis e the tr ansl ator s ,

’

words m ust b e und erstood of the instruction it

cont a ins a n d not of its s etting The Synod consists .

Fr nck su mm ris s th p siti n

a f ll w s N thing is
a e e o o as o o -
o

abs lut ly vil n thing is ccurs d f v r t v n th rch ng l f

o e e , o a e or e e , no e e e a a e o

evil f ti m w ill c m w h n hi n m d ng lic n tur w ill b

, or a e o e e s a e an a e a e e

r st r d t him L K bb l p 7
e o e o . a a a e, . 21 .
 t
‘
e w ri tten moth of fi ahatiem 227

of the su rvivors fro m the form e r conc l av e w ith the ,

a ddition of R abbi I s aac Sim e on b egin s by affi r m ing

.

th at it i s a ti m e of gr ac e ; he i s conscious of his
a ppro aching e n d ; he d e si re s to e nt e r without con
fusion i nto the w orld to com e ; an d he d esign s to
r e v eal thos e s acre d things i n the pr e s enc e of the
Sh e kin ah w hich hith e rto h av e b ee n k e pt s ecr e t .

R abbi Abb a i s a ppoint e d as scrib e an d Si m eon i s the ,

sol e sp ea k e r The d i scours e still conc ern s Macro

.

p r os op u s a n d M icr op r os op u s w ith the corr e spond enc e s

,

b e tw e en th e m but it sk etch e s only the subj e ct of the

,

conc eal e d D e ity an d d e al s at gr eat l e ngth with the

m a ni fe st ation of the Low e r Count e n a nc e I n both .

c as es as would i nd e ed b e e xp ect ed it r ep eats

, , ,

subst a nti ally a n d v e rb ally m uch of the prec ed ing ,

Synod ; b ut it giv e s som e a ddition a l sy m bol is m as , ,

for e x am pl e conc e rning the thr ee h eads of Ma cr o

,

“
p r o s op u,
s o n e within t he ot he r a n d th e oth e r a bov e

an d a t a l a t e r st ag e a v e ry consid e r a b l e
”
the oth e r ,

e xt e nsion of sy m bolis m r e g a rding the fi rst m ani fe st a

tion of the A nci e nt O n e und er the form of m al e

an d fe m al e w hich i s in fa ct the e m an ation or
, ,

form ing forth of the sup e rn al S eplzzr otn—Clcob i n a n

,

“ ” '

or W isdom an d B zn a n or Und erst anding So also the

’

, , .

instruction conc ern ing Microp r os op u s w h e n it i s ,

“
not a clos e r e fl ection of the G re at e r Synod ”
,

d eals with H is a nd rogyn e n atur e and H i s u nion

w ith the B rid e w ho cl e av e th to the sid e of the m a l e
,

until s he i s s e p ar at e d et accea a t u t copu letu r cu m eo

,
’
,

fac e to fac e O ut of this co m e s the gr eat K ab al istic

.

d octrin e of the s e x e s so m uch i n adv anc e of its

,

ti m e in wh at ev er Christi an c e ntu ry w e m ay e l ect to

,

pl ac e the lit e r ature n am e ly th at m al e an d fem al e

, ,
 fil he fiortri n e anh fl i t t of the fiabaIah
‘
228 era nre

s ep arat ed are bu t m util at e d hu m anity or as it , ,

e xpr e ss e s the id e a a re but h a l f the body th at no

, ,

bl e ssing c an r est on w h at i s m util at ed an d d efectiv e ,

th at no divid e d b e ing c an subsist for ev e r nor r ec e ive ,

“
a n e t e rn al bl e ssing for the b eauty of the fem al e is
,

co m pl e t ed by the b eauty of the m al e l The con .

” ae

j u nction of the sup ern al m al e an d fe m al e is s aid to

b e i n th e pl ac e c all ed Zi a n an d J e rus al e m which ,

furth e r on are expl a in ed to signify M e rcy an d J ustic e .

“Wh en the Brid e is unit ed to the King i n the

e xc el l e nc e o f the Sabb ath ,th e n are a l l things m a d e
.

o n e body And th e n the m ost H oly God sitt eth on

.

H i s thron e th e n are al l things c all e d the co m pl e t e

,

n am e the H oly N am e Wh e n this Moth e r is unit ed

,
.

to the King all the w orlds re c ei v e b l es s m g an d are

,

found i n the j oy of the univ e rs e”"

About this point the discours e of Sim eon c eas es
an d R abbi Abb a the scrib e still in the ac t of writing
, ,

an d e xp e cting th at mor e should fol l ow h ea rd nothing , .

“
B ut aft e rw a rds a voic e cri ed L ength of D ays an d ,

”
Y ears of Li fe an d yet a noth e r H e s ee k eth Li fe
, ,

”
fro m Th e e A fire abod e in the hous e the whol e
.

d ay w h e n it w as t ak e n aw ay R abbi Abb a s aw th at
the holy light the holy of the holy on e s h ad b ee n
, ,

w r a pp e d aw ay from the w orld ; h e l ay upon his

right sid e an d a smil e shon e upon his fac e R abbi .

E l ea z ar the son of Si m eon ros e u p an d t aking his

, ,

hands kiss ed th em
,
“
But I s ays Abb a lick ed “
.
”
, ,

”
the dust und e r his feet I t is add ed th at during .

l d r a Zu ta , seu Sy n odu s Min or viii p

, . as s im . The f und ti n
o a o

of t his m ysticis m c nc rning o e the nupti l st t a a e m ust be s ught in

o

T l m udic lit r tur

a e a e
.

1 7 4 6 et seq
'
xx u . a
p r . .
 “
El ite w ri tten Merit of fi ahali s m 2 29

his obs equ i es the bi e r of the d e c e as ed s aint w as

ra is ed in the a ir an d fire shon e about it w hil e a
, ,

“
voic e c ri ed E nt e r i n unto the n upti al j oys of R
, .

”
Si m eon .

I t w il l b e s ee n th at in spit e of a som ewh at

m onstrous symbol is m the K ab al istic n arr ativ e s h av e
at ti m e s the touch of n atur e which giv e s th e m kinship

w ith thi s w or l d of ou rs .

V TH. E D I SC O U R SE O F TH E AG E D M A N

The promi n e nc e giv e n by R o s en ro th to the

B ook of Conc eal m ent an d its s equ els w as not w ithout
its w a rr ant as th ey are c e rt ainly the m ost arre sting
, ,

I m ight al most s ay s e ns ation al of al l the tracts ,

i mb e dd ed i n the Zoh ar Thos e w hich r em ain to b e .

e x am i n e d w ill n o w b e t a k e n i n the ord e r i n w hich

th ey are pl ac ed i n the K a bba l a D en u da ta an d th e i r ,

in fe rior or at l east mor e sob e r int e r est w il l app ear

, ,

by the short an alys es w hich w ill accomp any t he i r

t abu l ation The first to b e e nu m e ra t e d i s th at e nti tl ed
.

S a ba /z Mis /zpa ti m (H is tor ia de s en e gu oda m in

D
’

s ection e Mis lepa ti n z) The t e r m S a ba/z signi fi e s

.

a nci e nt m a n a n d Mis hpa t i s j udg m e nt r e fe rring to ,

E x od us fro m the b eginning of c xxi N o w th e s e

—
.
,
.

are the j udg e nts

m to the concl usion of c x xiv . .

The d iscours e occ urs i n the C r e m on a edition pt i i ,

. .

fol 4 3 col 1 69 ; i n the M antu a vol i i fo l 9 4 ; in the

.
, .
,
. . .

Sul z b ach vol i i 9 4a ,

I t n arr at e s a conve rs ation
. . .

be t w ee n the proph et E li as an d R abbi Si m eon b en

J o c h a i on the subj e ct of t he ord ea l s a n d m e te m ps y
c ho s is of the soul to which th er e are all usions at
,
230 flihe £ 0rtri n e aah Bili teratnre at the fi ahal ah

som e l e ngth i n the B er es li itn s ection of the Zoh ar

prop e r I s aac d e Lori a s el aborat e doctrin e conc e rning
.
’

the
“
R evol utions of Souls i s drawn fro m thi s
”

discou rs e of E li as with the mystic light of K ab al is m .

W e sh all h av e ag ain to consid er t hi s doctrin e in

conn ection w ith l at e r K ab alis m in ord e r to dis abus e
,

occultists of the id ea th at an y r eason abl e vi ew of

r e i nc arn ation is cont ain e d in the K ab al isti c w ritings .

A sp eci m e n of the origin al t e xt m ay how ev e r b e , ,

giv e n in t his pl ac e s ep arat e d fro m m any t e chnic al iti e s

,

w hich w ould b e burd e nso m e to the b eginn e r .

A ll soul s go up w ith the r e vol utions or w indings

[ th at i s a re subj e ct e d to the law of tr a ns m igr ation ]
, ,

but the c hildre n of m an do not kno w the w ays of

the H oly O n e ; th ey kno w not ho w H e j udg es
the child re n o f m an e v ery d ay i n al l ti m e how ,

the spirits (N es lca in otlz the high e r so u l a n im a

, ,

a n i m a of Christi a n th e o logy sc nd to b e j udg e d

) a e

b e for e th ey d esc end into this w orld or ag ain ,

ho w t hey go up to j udgm e nt a ft e r th at th ey
h av e d e p arte d from this w orld ; to ho w m any
r e vol utions an d m yst e rio u s ord eals th ey (or th e i r
e ss e nti al subst anc e s ) are subj e ct e d by the H oly
B l ess ed O n e how m any n ak e d soul s an d ho w m any
n ak e d spirits e nt e r the oth er w orld ye t not through ,

the King s cu rt a i n ; ho w m any w orlds r e volv e w ith

’

th e m an d ho w the w orld its e l f turns about i n m any

conc eal e d w ond e rs And the chil d re n of m e n do
.

not kno w n e ith e r do th ey co m pr ehe nd ho w souls

, ,

r e volv e l ik e a ston e w hich is c ast fro m a sling ev e n ,

’

as it is w ritt e n : And th e soul s of thin e e n e m i e s

‘

th em sh al l H e sling out as out of the m iddl e of a

,

sl ing B ut whil e i t i s pe r m itt ed to r ev eal now is the

.
’

,
 Qi he
‘
w ri tten mot h of fi abal i s m 23 1

ti m e to m ak e kno w n all th e s e m yst e ries an d ho w ,

all the spi rits go out fro m th a t gr ea t tr e e an d from

th at mighty riv er w hich flo w s fro m E d e n but ,

the l e ss e r spirits (R u aclzi n R u a cle the a n i m a or

, ,

py s cne) issu e from th e s m a l l tr e e T he high e r S pirit .

co m e s from abov e the l e ss e r fro m b elow an d th ey

, ,

”
are unit e d a s m a l e a n d fe m a l e .

The K ab ali stic division of the soul i nto fiv e

p arts has been giv e n i n Book I I of the pre s ent w ork .

w ith the n e c e ss a ry e l ucid ations The b asis of the .

“
doc trin e i s s et forth a s follo w s in the D iscours e of
'

”
the Anci e nt O n e

Wh e n the child of m an is born into this w orld

th ere i s appoint ed to him ani m at ed l i fe (N epnes lz)
fro m the sid e of the a ni m als the cl e an sid e fro m , ,

the sid e of the H o l y Wh ee ls (the A upna n i nz a

. ,

K ab al istic ord e r of ang el s assign ed by som e attrib u

,

tions to Cnob nza lc) Should he d es e rv e m or e th e r e

.

is appoint ed to hi m a r ation al spi ri t (R u a c/z) fro m

the sid e of the H oly Living C r eatur e s (Cli a io/n H a

K a aos lz a noth e r ord e r of ang els co m m only a ttribut e d

’
, ,

to K etn er w h ich s ee ms ho w e v e r inconsist e nt with

, , ,

this t abul ation ) Shou l d he still d e s e rv e m or e th e r e

.

i s appoint e d to him a high e r spi rit ev e n fro m the ,

sid e of the Thron e s A r a l i i n the ord e r of ang e ls ,

a scri be d to B i n a n w h e nc e com e the high e r sou ls

, ,

a ccording to the B er es /zit/z s ection of the Zoh a r

prop e r ). Th es e three are the moth e r the m al e ,

se rv ant an d the h and m aid ev en the D aught e r of ,

the King . Should he d e s e rve yet m or e th e re is

appo int ed to hi m an a ni m al soul i n the

Z oha r Cr
, n
em o a ed . p rt
a it . fol .
4 5a .
23 2 dIhe £0ctrine
C
anb fii teratnre of the fi ahal ah

w ay of A tz il u tic (th at is the lowest ess enc e of the ,

sup e rn a l porti o ns of the soul ) fro m the sid e of ,

the D a ught e r j ecnida the only o n e (j eclzida is the

, ,

quint e ss e nc e the high est n ature of the soul ) an d

, ,

the s a m e is c all e d D a ught e r of the K ing I f he .

stil l d es e rv e m or e t he r e i s appoint ed to hi m the

,

r ation al spirit (R a aen ) of A te il u t/z from the sid e ,

of the C e ntr al Pill a r (th at is B e nignity the middl e , ,

pill ar of the Sephiro tic Tr ee ) a n d he i s c all ed the ,

So n of the H oly Bl e ss ed O n e w henc e it is writt e n ,

‘
Ye a re the childr en of the Lord your God (D eut .

x iv . A nd i f he d es erv e e v e n m ore th e re i s
a ppoint e d to him a high e r spirit (N es lzai n a n) from

th e sid e of A bba /z (the sup e rn a l F ath e r attribut e d ,

to Cli ob m a li in the A tz il u tic world ) an d of the

Sup e rn al M oth e r (A im o li a ttribut ed to B i na /z in
the s a m e world ) wh e nc e it i s a lso w ritt e n : A nd ‘
,

H e breath ed into his nostrils the br e ath of l i fe

’

( l it e r a lly ,
souls of l i fe G e n ii Wh a t is,
l i fe ? . .

I t i s f a n (the D ivi n e N a m e attribut ed to Cnob m a n) ,

w h e nc e w e h av e h eard : L e t e v e ryt hing th at h ath

‘

breath l ife i e al l souls ) pr ais e the Lord

,
. .
,
’

j ) (
ab ,
P s cl. . A n d i n i t is T e tr agr a m m a ton
i e J H V H ) p e rfe ct e d
. .
, B ut i f he .

d es e rv e stil l m ore th e r e i s appoi nt ed to him JD V D ,

i n its ful l co m pl et en e ss the l e tt e rs of w hich a re ,

J od H e V au H e : H eh V au H eb J od w hich is
, , , , , , ,

m an in the p ath of A tz il u tlc a n d he is th e n s a id ,

to b e in the l ik e n ess (s i m u la cr u m ) of his Lord ,

wh enc e a lso i t is s aid : And h av e do m inion ov e r ‘

the fish of the s ea (Gen i th at i s he sh all

’
. .
,

rul e ov e r al l the h eavens an d ov e r all the A upna n i m

a n d S erap/ci m ov e r all the H osts a n d Po w e rs abov e
, ,
-
 UIhe
‘
w ri l tm merit of g abal i em 2
33

an d be lo w Wh en th e re for e the child of m an

.
, ,

d e s e rv es the N epnes /e fro m the sid e of the d aught e r

j e clzia a
’
this
,
i s to s ay : S he sh al l not go
‘
out as
”
the m en s e rv a nts d o (m ning prob ably th a t he
’
-
ea

sh al l s e rv e God i n H is hous e for e ve r E xod , .

x xi.

This p ass ag e is w orth quoting not only as a n

ill ustration of the d iscou rs e i n which it occurs ,

but b ec a us e it giv es a cl u e to the prob abl e m ea ning

of occ ultists wh e n th ey sp eak of a conc e al e d s e ns e
in the Zoh a r I t i s not to b e suppos ed th a t w he n
.

K ab al is m divid es an d subd ivid es the soul i t m e ans

a nything e ls e th an to d is tin gu is h ce rtain e ss e nc e s '

a n d qu aliti es th erei n ; in a w ord i t m eans iv hat

‘

i t s ays j ust as m od e rn th e osop hy do e s at the

,

pr e s e nt d ay w h e n i t affir m s s e v e n princip l e s in
m an . The conc e al e d s e ns e of the Zoh a r as be for e ,

indic at ed i s si m ply the e xtraction of so m e m e thod

,

fro m its v ast an d confus e d m ass w hichat fi rst ,

sight app e ars altog e th e r d elirious I n the pr e s e nt .

inst anc e it w ill b e s ee n th at the a ni m istic n atu r e

of m a n has a s ev e n fold a sp ect w h e reas ot he r ,

K ab al istic d ict a real ly e xt e nd it to te n Wh e n th es e .

d iscre p anci e s a re har m onis ed w e h av e the conc eal e d

s e ns e of the Zoh ar as to the inn e r n a tur e of m a n .

P e rh aps w e m ight re ach i t by su pposing that the

d i scours e of E l i as r eal ly d e scrib e s the d e v e lop m e nt
of m ystic e x pe ri enc e s i n s e ve n st ag es e nding as it , ,

st at es lite r ally in the co m m unic ation of the d ivin e to

,

m an .

Zoh r a , 11. 94b, B rody ed .

 '

Ql he g artri ne anh g i f h fi abaIah

‘
234 teratnr e o t e

V I TH . E I LL U ST R I O U S B O O K

xc erpts of consid e rabl e l e ngth purporting to

E ,

co m e fro m a w ork e ntitl ed Sepner H a B a lzir or ,

L i ber I l l u s tr is a re giv e n in the Cr e m on a e dition of

,

th e Zoh a r at the pl ac e s w hich h e r e foll o w P a rt I . .

col 7 6 7 9 8 2
.
, , ,
1 12 1 22 1 25 1 27 , , , ,

1 30 1 3 7
, ,
24 1 46 2 P art I I col 1 4 5 an d
, . .
, .

2 59 . P art I I I col 1 5 1 1 7 6 30 1 an d 3 3 3 Th ey
.
,
.
, , ,
.

“
are om itt e d in the s o c a ll e d Littl e Zoh a r of M antu a
-
,

but r eapp ea r in R o s en ro th s Sul z b a ch edition an d i n ’

thos e of l at e r d at e w hi ch are b as e d th e r e on I n 1 6 5 1 .

th e s e e xc e rpts w e r e brought t o g e th e r i nto a vol u m e

a n d p ubl ish e d a t A m st e rd a m w h ich w as at t ha t ,

p e riod a gr e at stronghold of J e wry A r e pri nt of .

this vol u m e app ear e d at B e rl in in 1 7 06 So m e .

int e re sting but co m pl e x qu e stions are involv ed in the

consid e r ation of this work w hich i s thus known to ,

us only by quot ations I t is all eg ed on the o n e h and .

to b e of hig he r antiqu ity th an an y K ab al istic book

an d h e nc e of sup e rior i m port anc e to the Sephe r
Y e tz irah its e lf ; on the ot he r it is a ffir m e d to b e a
m anifest forg e ry includ ed i n the cond e m n ation of
,

the Zoh a r an d by i m plic ation al so the fru it of the

,

i nv e ntiv e faculty of Mos es d e L eon B e t w ee n th es e .

e xtr e m e vi ew s t he r e is pl ac ed th at w hich consid e rs

the e xt ant e xtr a cts un a ut he ntic but b eli ev e s in the

e xist e nc e of a n old K ab al istic tr eatis e und e r the ,

s am e titl e w hich i s n o w lost A n e x am in ation of the

,
.

a sc e rt a in abl e facts do es not I think co m p e l ou r , ,

r e spe ct for an y o n e of th e s e O pinions an d a m or e ,

mod e st ind e t e r m in at e concl usion w ill perh aps b e the

,
 fil he wri tten mat h of fi abat am i 2
35

s a fe st to form . I n oth e r
ords th e re i s evid enc e th at w ,

the S ep/zer H a B a lzi r w as i n e xist e nc e prior to the

pro m ulg ation of the Zoh a r but th e r e i s no e vid e nc e

*
,

th at it pre c e d e d i t by a consid e rabl e p e riod an d th e r e ,

a re no m ea ns of kno w ing w h e th e r or not the e xtr acts

w hich occ ur in the Zoh a r r e pre s e nt in so m e s e ns e the

origin al work .

I t is to b e r egrett ed th at occu l t stud en ts h av e

p ass ed ov e r the fragm e nts of the S ep/zer H a B a n i r as
t hey h ave p ass ed ove r the Zoh a r prop e r an d for the ,

s am e reason n am e ly b e c aus e i t i s not av ail abl e by

, ,

tr ans l ation I t woul d h av e b e e n int e resting to k now

.

w h e th e r th ey would h av e a cc e pt e d the K ab ali stic

l ege nd w hich has gon e abro ad conc e rn ing it Of .

t hat l eg e nd o n e asp ect app ears i n the bibliogr a phy

of Papu s w hich ho w eve r i ndic ate s no firs t h a nd
, , ,
-

res earch an d si m ply r e produc e s inform ation of wh ich

,

“
M ol itor is the avo w e d sou rc e I n the M e thodis e d .

”
Sum m a ry of the K ab al ah the pr esid e nt of a l l

M arti nism ascrib es the S ep/eer H a B a lzi r w hich he ,

“ ”
r end e rs Light in the D arkn e ss to R N echo n iah , .

be n H akan n ah the m ast e r of R I s m aelis b e n E l i e z e r

,
.
,

the high pri e st w ho flou ri sh e d d uring the h a l f c e ntu ry

-
,
-

pre c e ding the birth of Chri st Such i s the K ab al istic .

l e ge nd conc e rning the a uthorship of the w ork So m e .

not abl e s ayings of N echo n iah a re pre s e rv ed in the

T al mudic col l ections an d oth e r work s are also ,

a scrib e d to him n a m e ly ,

()
a L e tt e r on Myst e ri e s or S e cr e ts conc e rning
B caus it w d n unc d
e e f rg ry by R bbi M ir b Si m n
as e o e as a o e a e en o

in th first h lf f th thirt nth c ntury t hus nt d ting th p ri d

e a o e ee e , a e a e e o

a t w hic h h til criticis m pl c s th

os e p blic pp r c s f th Z h r a e e u a ea an e o e o a .

Gr t scrib th f rg ry t A i l hi m s lf w h t gr und m y b
ae z a es e o e o zar c e , on a o s a e

g th r d fr m th g n r l w r nt f hi K b li tic criticis m
a e e o e e e a ar a o s a a s .
236
‘
E he gami ng anh fii teratnr r of the fi ahaIah

the a dv ent of M essi ah H is d ivinity inc arn ation an d

, ,

r esurre ction Thi s epistl e w as addr e ss e d to his son

.
,

w ho is s a id to h av e e m br ac e d Christi anity I t b etr ays.

th e h and of a C hri sti an a n d th er e can at l e a st b e no

,

qu estion t hat it is a l at e i m posture P a ul us d e

‘ ‘

H e r edi a H is pan u s transl at ed it into L ati n an d

d edic at e d i t to H enry of M e ndo z a l eg ate of the ,

King of Sp ain .

epner K a n a n h e Book of the Fr ag m ents

()
b S t ,

of the T e m pl e bu t this is also a ttribut ed to I sm ae l

,

( S a m u e l ) b e n E li e z e r I t is
. i n an
y c a s e a noth e r
forg e ry w hich d eals with the g e n e r ation of Christ
, ,

e mbodying a pocryph al n arrativ es t ak e n from the

T al m ud .

()
c A K a b a l istic P r a y e r to b e r e cit e d
,
by pupils
on e nt e ring or l eaving the gymn asi um I t is i ncl ud ed .

a mong the Mis b n ay otn a fa ct w hich sho w s th a t it is,

not K ab al istic in the prop e r s e ns e of the t er m .

epher H a i
( )
d S pp el ab .

() e S epher H a m i n cna d, conc e rning the m yst e ry

of the n am e of God ,
a w ork a k i n to th e B a n ir .

The oth e r sp ect of K ab alistic l eg e nd c o nc e rning

a
“ ”
the I llustrio u s Book m ay b e us e d to colour the
pr et e nsion th at the Z o haris tic quot ation s do not
r e pre s ent the origin al I t i s s aid to b e of such pro
.

fo und occult signific anc e th at it has b e en pr e s e rv e d

a m ong the hidd e n tr e asure s of I sr ael i n Ma n u s ,

"
Ca bba l is tor u r n Gen n a n oru rn s ays Wol f quoting , ,
e

Sh e m Tob B u x to rf 1 B arto l o cc i i an d B u d d aeus §

.
,
'

B ibl iot/zeca H ebr a a .

1 B i bl i otli eca H ebr cea R abbin ica

'

I B i bli otlzeca Magn a R abbi n i ca .

[ n tr odu cti o ad H i s tor i an: Pb i l osopb ice H ebra oru m .

 fil he
c
wri tten merit of fi ahal i s m 23 7

r e l at e the s a m e story but non e of th e m ch al l e ng e

,

the e xc e rpts found i n the Zoh ar r e c e iving th e m ,

e xpl icitly as g e n uin e w hil e a l l lik e w is e agr e e th at the

,

B a n i r w as r eg a rd ed by K ab al ists a s th e i r old e st
docum ent The qu e stion of auth e ntici ty w as i n
.

r ec e nt ti m es fi rst r ais ed by Si m on w ho sp eaking of , ,

the book print e d i n H oll and obs e rv e s : ,

I t do e s not
a pp ea r th at this i s the a nci e nt B a /zi r of the J e w s ,

w hich is much m or e e xt e nd e d an d has not ye t b ee n

”
print e d . I t is obvious th at thi s is n e ith e r the
l angu ag e of criticis m nor of knowl edg e ; w e m ay
i n fe r th at Si mon w as un acqu ai nt e d w ith the fact
th at the A mst e rd am publ ic ation only coll ect e d the
Z o haric e xtr acts an d th a t he m ight not h av e
,

i m pe ach ed the e xtr acts had he b ee n aw a re of

th at circumst anc e B arto l o cc i m e ntions a g e n e r a l
.

opinion t hat m an uscript copi e s of the B a n ir w e r e to

be found i n m any C ontin ent al l ibr a ri e s a n d par
t ic u l a ris es o n e such MS i n the V a tic an col l e ction
. .

The i m p ea chm e nt of the Z oharic e xc e rpts

n atur ally b ec a m e p art of the g e n e ra l ch a rg e ag ainst
the Zoh ar its el f ; the th e ory w hich a scrib e d th a t work

to Mos e s d e Le on w as e xc eed ingly co m pr e h ensiv e

an d m ad e a cl ea n s w e e p of e ve rything incl ud ed
th ere in I t fi nds an al m ost e x act p ar all e l i n the con
.

si st e nt a ppl ic ation of thos e principl e s w hich are h eld

to prov e the B aconi an a uthors hi p of the Sh ak esp e ar e
pl ays ; s erving equ ally w e ll for M a rlo w e M assing e r ,

an d a l l E li z a be th a n l it e r atur e th a t l it e r a tur e d i r ectly

,

o r i ndi r e ctly is a ttribut e d to B acon L e g e nd s ays

.

as w e h av e see n th at the co m pl e t e Zoh a r w as origi n

,
 QIhe us tri n e anh
£ fii t t of the fi ahal ah
C
238 era nr e

a lly a c a m e l s lo ad w e re the whol e of it now ext ant

’

no doubt the Jew of L e on w ould still h av e b een its

e xcl usiv e a uthor R ay m ond Lu l ly is s aid to hav e
.

w ritt e n fiv e hundr e d s ep ar at e tr eatis es the l ist

m ay b e s ee n in the first vol u m e of a n unfinis h e d an d

‘

i m p o ssibl e att em pt to coll e ct th e m into a folio edition ,

th e editor supplying not only the pr e cis e y ears but

the m onths in w hich th ey w e r e compos ed W h at .

R ay m ond did as th ey s ay could not h av e b ee n im

, ,

possibl e to M os e s B ut as a fact the doctor ill u m in a tus

.
, ,

w rot e only a l o w p e rc e nt ag e out of al l th a t gorg eo u s

list an d r e ason abl e criticis m r eg ards the sp endthri ft

,

I sr ae lit e as a possibl e compil e r an d polish e r w ho

“
m ay h av e pl ay ed a l ittl e at writing out of his own
h e ad an d th at is al l not ho w eve r b ec aus e it r eg a rds
, , , ,

the Zoh a r a s the work of Si m e on b en Jo chai or e v en ,

of R Abb a but b ec aus e it r eg ards R Mos es as

,
.

hum an .

Gr ae t z the G e rm an histori an of J ewry whos e

, ,

d istinctiv e criticis m of K ab al istic l it e rature has

obt ain e d m uch vogu e l ays do w n a principl e of critic
,

is m w hich ought to b e w ritt e n in c apit al s at the h ead

of most i m p eachm e nts of the Zoh ar n am e ly th at it is ,

not co m pulsory for a hostil e critic to b e m or e c a re ful

i n his argu m ents th an thos e w ho pl ea d i n d e fe nc e .

Withou t s ee king to d et er m in e w h at i s co m pulsory i n

criticis m it m ay b e obs e rv ed th at th e r e is a lso no
,

binding l aw to e nforc e s erious consid e r ation fo r a

scho l ar w ho adopts th at pri ncipl e Wh at Graet z d id .

op enly has b ee n don e t acitly or unconsciously by

oth e rs T aking the c as e now und e r notic e I do not
.
,

know of o n e inst anc e i n which the ch all eng e of

a ut he nticity ha s b ee n acco m p ani e d by an a ssign e d
 QIhe
‘
w ritten merit of fi ahali s m 239

reason it is si m ply p art of the progr am m e to get rid

anyhow of anyt h ing w hich go e s to s ho w th at the w hol e

Zoh ar w as not writt en at the e n d of the t h irt ee nth

c e ntu ry The r eason is not far to s ee k the e xc e rpts
.

fro m the B a /zi r i f g e nu in e involv e the e xiste nc e not

, ,

m e re ly of pur ely K ab a listic but of typic ally Z o haric

t eaching pri or to th at d ate ; as this prov e s too much
for the i m postur e th eory th ey are s et do w n as p art of ,

the i m postur e O n e critic who e spous es the a ntiqu ity

.

of the Zoh a r has ho w ev e r r ej ect ed the B a hir ,

He , .

“
s ays : The S eplzer H a B alti r attribut e d to N e chon ia ,

b e n H akan a cont e mpor a ry of H ill e l the E ld e r an d

,

H e rod the Gr eat is oft e n cit ed V a rious fr ag m ents, .

,

m ani fe stly un auth entic still p ass fo r e xtracts from ,

”
this book P erh aps so ; but w hy i f so
.
? I t i s fo r ,

som e d et er m in at e a nd m at e ri al reason th at o n e looks

an d w a its i n v ain failing w hich the id e ntity of the
,

Zoh ar quot ations with the origin al m ust b e acc ept ed

a s a tol e r a bl e hypoth e sis b ec a us e no r e ason has b ee n ,

giv e n to the contr a ry I t is q uit e anoth er thing to .

a ffi rm th at th ey are the work of N e c ho n iah or th at ,

th ey are o ld e r th an the Se phe r Yetz irah Pl acing .

this cos m ogony som e w h e r e about the ninth c e ntury ,

be c aus e it w as th e n al most i nd ubit a bly quote d an d

it is not worth w hil e to disput e as to ho w long it
a nt ed a t e s the fi rst r e fe r e nc e m ad e to it r ega rding the
Zoh ar its e l f as at l east a gr ad u al growth b e t w ee n
, ,

th at p e riod a nd the d at e of its publ ic ation th e re ,

s ee m s no obj ection to consid e ring the B aker a

Ad lph Fr nck L K bb l
o e l Phil p/ i R l igi
a , a a a e, ou a oso z e e eu s e dos
H eb r eux P is 843 I f th un uth ntic n tur f ll w s fr m
. ar . 1 . e a e a e o o o the f ct
a

t h t it i f ls ly tt ibut d t h n th S ph Y t i h b l ngs
a s a e a r e , e e e er e z ra e o to the
 GIhe g as trine anh fiahatah
‘
2 40
filiterature of the

production of the for m ativ e age of the w ork which is

m ad e to quot e it Wh en the e xtr acts w er e ins e rt e d
.

th e r e in w e do not k no w abs ent fro m the M antu a

e dition whic h w as si m ult an e ous with th at of the
,

Cr e m on a cod e x w hic h cont ains th e m it i s possibl e ,

th at th ey w e r e fi rst add ed w h e n the Zoh ar w as

pr e p are d for pr e ss und e r the sup e rvision of R I s aac .

“
D e l at es th at unkno w n but highly l e arn ed Jew u n
,

”
surp ass abl e in all the br anc hes of kno w l edg e r equir e d ,

w hom the publis he r d escrib e s I n t his c as e th ey.

,

h av e no conn ection w ith Mos e s de L eon .

Th er e is of cours e littl e un an i m ity i n hostil e or

, ,

ind ee d an y K ab alistic criticis m As on the o n e h and .

, ,

a d e fe nd e r of the Zo ha r ch a ll e ng e s the B a lzi r e xc e rpts ,

so the l att e r h av e b ee n e x alt e d as the prototyp e an d

a ctu al inspire r of the for m e r w ork This V i ew t hough .
,

in an y c as e of l ittl e m o m ent involv e s the e xi st e nc e of

,

the B a lzi r prior to the a ll eg e d d at e a bout w h ich the

Zo h ar w as prod uc e d out of the h ead of M os e s d e

L eon l ik e M in e rv a out of the head of J upit er r eady
, ,

m ad e a n d a t o n e l e ap Morin u s w ho has l e ft p erh aps

.
,

the m ost s e nsibl e r e vi e w of the subj e ct founds his ,

o pinion t h at the B an i r w as a product of the

thirt e e nth c entury on the sil e nc e of w rit ers prior to
,

th at d at e and esp eci ally of M os es N achm an id es a

, ,

K ab alistic Je w of J e rus al em whos e lit e r ary l abou rs,

b e long to the p e riod b e for e an d aft e r 1 2 5 0 According .

to Wol f the fi rst re fe r enc e to the B a/zi r is m ad e by R .

She m Tob w ho w as a cont e m por a ry of M os es d e L eon

, ,

but b elonging to a young e r g e n e r ation T h is how ev e r .

, ,

i s a m ist ak e b e c a us e R A z aric l the author of the gr eat

,
.
,

tr e atis e on the Se phiro tic syst e m an d born as w e h av e , ,

s ee n about 1 1 60 in his co m m ent ary on the C anticl e of

, ,
 c
fiIhe wri tten w ort) of fi ahal i s m 24 1

C anticl e s som eti m e s ascrib e d to N achm an id e s quot es

, ,

the B alci r not u nd e r its o w n n am e but und e r th a t of

,

Yerus /za l m i The proof is th at the I t a li an Je w

.

R ec an ati cont e m por a ry of M os e s d e L eon us e d th es e

, ,

quot ations an d m isl e d by the n am e infe rr ed th at

, , ,

th ey w e re fro m the J e rus al e m T al m ud bu t a fte r w ards ,

d iscov e red t he m in the B ab i r to w hich a P a l e stini a n

,

origin is a scrib ed By ho w m uch the lost treatis e

.

a nt ed a t e d A z a rie l w e h av e no ground for conj e cturing ,

but the position of Wol f an d Mo rin u s is d e str o y e d by

the fa ct h e r e r e cord e d w hich l eav e s the B a lzi r w h e r e
,

w e should b e dispos ed to pl ac e it b e t w ee n the d at e ,

w h en the Se pher Y e tz irah is fi rst m e ntion e d an d the

publ ic ation of the Zo ha r .

The n a m e B a lzi r is r e fe rr e d to Job xx xv 1 1 2 1 .

And n o w m e n s ee not the bright l ight w hic h i s i n

”
the clouds a ccording to the Au thori s e d V e rsion
,
or ,

“
a ccord ing to D r D u re ll s a m e nd e d r e nd e ring A nd
’
.
,

n ow m en s ee not the l ight w hich is a bov e (or

“ ”
w ithin ) the clouds 81 0 H enc e lig ht i n d arkn e ss ”
, ,

i s a good equ ival e nt of the H ebre w w ord The .

subj ect m att e r of the book w hich i s i n the for m of a

-
,

di alogu e be t w ee n c e rt ain i llu m in at ed doctors i s the ,

m yst e ry i nh e r e nt in the d ivin e n a m es an d it cont ains ,

a v e ry full e xposition of the c e l e br a t e d S /zem a lza m

p nor as,
t he e xpound e d n a m e of d e ity I t b elongs .

th e re for e to the l ea st philosophic al p art of K ab alis m ,

an d w e ca n und e rst and an d sy m p athis e w ith the

i nsti nctiv e dislik e of Fr anck to acc e pt the e xc e rpts
by w hich it i s kno w n to us F a cts ho w ev e r m ust .
, ,

h av e pr ec ed e nc e of pr edil ections an d though the ,

l at e r hist o ry of the doctrin e of d ivin e n a m e s m ay w el l

m ak e a n ad m ir e r of the high e r K ab al is m a sh a m ed o f
R
 iiI he £ 0rtri ne anh fii t t of the fiabal ah
c
242 era nr e

the conn ection i t is fa r old e r th a n t hat o f the

,

S epni rotlz or the tw o Count e n anc e s So m e oth e r .

m a tt e rs are al so d iscuss ed i ncl ud ing a sin gl e r e fe r e nc e,

to A i n S op/z an d the tw o quot ations w hich h e re

,

follo w e xhibit a cl os e conn ecti o n b et w ee n the B a n i r

a n d the D iscou rs e of the Anci e nt Ma n The fi rst .
”

conc e rns j ecni da n the fifth principl e of the hu m an

,

soul
I t is w ritt e n : The silv e r is m in e a n d the gol d
is m in e s aith the L o rd of H osts Wh a t do e s t his
,
.

m ea n ? I t is l ik e u nto a k ing h aving two tr easu r es ,

o n e o f silv e r an d o n e of gold The fi rst he put to .

his right an d the s econd to his l e ft s aying : T h is is ,

pr ep ar ed s o t h at it is e asy to sp end it H e has don e .

e v e rythi ng in an e a sy w ay H e nc e it is s aid : Thy .

right h and O Lord is b ecom e gloriou s i n pow e r

, , .

( E x. xv . I f a m an m ay r ej oic e in his inh e rit a nc e ,

i t is good but i f not it is s aid : Thy right h and

, , ,

O Lord hath d ash ed in pi e c e s th e e n e my (I bi d )

,
.

Wh a t do es this signi fy ? Sur e ly this i s the gold I t .

is w ritte n : The silv e r is m in e an d the gold is m in e .

W hy do th ey c all it gold ? B ec aus e thr ee m easu r e s

are incl ud e d in it Th t i s to word consists
[ a . s ay th e ,

of thr e e l e tt e rs Z H B D e ai n H e B et/z] The D e ai n

, , , ,
.

is s ev e n m e asu r e s this l e tt e r r e pr e s e nts the

n u m be r the H e i s Unity A Ch D V Th ,

Unity = 4 1 9 = 5 accord ing to K ab alistic addition an d ,

5 i s th e n u m b e r of H e
] ; t h e B e tlt
[r e pr e s e nti ng the

nu mb e r 2 ] signifi e s C/zob in a /z a n d B i /za lz an d th ey are ,

c all e d N es lta m an b e c aus e of the l as t fiv e S ep ni r ot/z .

The N es b a m a/c has fiv e n am e s : N ep/zes n R u a cn , ,

N es lza nea /z, Cna ia /z an d

Z o ha r Cr
, em o n a ed .
, p rt i
a . fo l . l 1 6 b an d 1 1 7 a .
 G
i he
‘
w ri tten mer it of g abati am 243

The s econd xc e rpt conc e rn s the F all of Man

e ,

a n d its quot a tion is of som e i m port anc e for the

purpos e of this study .

I t i s w ritt e n : Now the s e rp e nt w as m ore su btl e

th an any b east of the fi e ld (G e n iii R I s aac . . .

s aid : Th at [the s e rp e nt] is the evil inclin ation R . .

J ud ah s aid I t is a r e al s e rp ent W he n t hey c am e to

.

R Si m eon he s ai d unto th e m Sur e ly i t is al l o n e ;

.
,

This is Sam ael an d he has b ee n s ee n upon a s e rp e nt

, ,

but his sh ado w a n d the s e rp en t are Sat an ye t al l a re ,

one . Wh en Sam ae l d e sc e nd ed fro m h eav e n riding ,

on this s e rp ent a n d his sh ado w w as s e en al l cr eatu r es

, ,

fl ed fro m him but co m ing to the w o m an w ith soft

,

words he broug ht d ea th to the w hol e w orld Sur e ly .

w ith w il e s he i nvok e d c urs e s on the w orld an d

d e spoil ed the fi rst tr ee w hich the H oly Bl e ss ed O n e

cr eat e d i n the w orld [The r e fe r e nc e h e r e is app a r e ntly
.

to the Sephiro tic tre e a n d by i m pl ic ation to the pri

, ,

m o rd ial Ad a m Co m p a r e the K ab al istic t he sis of P icus

.

d e M ir a ndol a : Pecca tu ne A dd fu i t tr u n ca tio Ma l en i k

a b a r bore S e hi r otico
p ] Th e N es lca m a /z of the m a l e
.

com e s fro m m al e an d of the fe m al e fro m fe m al e

,

fro m the m al e an d fe m al e sid e s of the Se ph iro tic

tree ] This i s w hy the s e rp e nt had r e cours e to
.

C hav ah H e s a id unto hi m s e lf : B ec au s e he r soul

.

i s from the N orth I c an p e rsu ad e he r quickly [The .

N ort h s ays My e r is the l e ft sid e facing east w a rd in

, , ,

w orshi p it is th e re fore the sid e of w r ath a n d s e v e rity ,

conn ect e d by the K ab ali sts w ith the id ea of the

fe m al e But the Tiken n e H a Z o/ mr t e r m s N etz ac/z
.

a n d H od the l a ter a A gu il on is Th e re is no con

.

sist e ncy in t hese attri b ution s ] And the pe rsu asion

has b ee n be c au se he c a m e on her The d iscipl e s .
 ' "

tii he goetri ne anh fiiterature at the fiahal ah

‘
2 44

a sk ed : H ow did
th at ? H e s a id unto th e m
he
H e Sam a el the w ick e d o n e intrigu e d w ith all the
, , ,

hosts abov e ag ainst his M ast e r b e c aus e the H oly ,

Bl e ss e d O n e had s aid unto A d a m : Th o u s halt h av e

do m inion ov er the fis h o f the s ea a n d ove r the fo w l
of the air [und e rstood of the e vil spirits an d the
a ng e ls a m a el a sk e d : H o w th e r e for e ca n I m ak e
] S .

A d am sin b e for e H im so th at he sh al l b e driv e n ,

a w ay fro m H is sight ? So he d esc e nd e d w ith al l

hi s hosts an d he sought upon the e arth a co m p anion
,

l ik e unto hi m s e l f but it had an app ear anc e e v e n

,

as a c a m e l This curi o us co m p arison is b a s e d on

[ .

the fa ct th a t the H e br ew G M L m ea ns c am e l w h e n

c e rt ai n vo w e l points are add ed to t he s e conson ants ,

a n d r e w a rd o r r e co m p e ns e w ith o t h e rs The s ign i .

fican ce of this i s d ev el o p e d i n the Peb u de s e ction

o f th e Zoh a r co m m enting on G en x xiv 64 : And
,
. .

R eb ek a h li ft e d up her ey es an d w h e n s he s aw I s aac , ,

s he l ight e d o ff he r c a m el The c a m e l i s h e r e s a id.

to signi fy the m yst e ry of d e ath r e ferr e d to i n ,

P rov xix 1 7 : Th at w hich he hat h giv e n w ill H e

. .

p y a h im a g a in T h e conn e cting.id e a is fi rstly t h a t , ,

r ew a rd i n the s ens e of r etribution c a m e i nto the

, ,

w orld by the s e rp e nt a n d s e condly th a t the p e cul i a r

, , ,

n atur e of the F all is i ndic at e d by the all eg ed hidd e n

s e ns e of the t e r m c a m el w hich r e pre s e nts the p u den da .

Co m p ar e C a z o tte s D ia bl e A m ou r eux w h e r e the

’

i m pur e d e mon is r ev eal e d at l ast w ith the he ad of

t ha t a ni m al ] So he rod e up o n it an d c am e to
.

the w o m a n a n d s aid u n to he r : D id not E l o/zi nz ,

forbid t he e to p art ak e of an y o f th e tr ee s i n th e
g a rd e n ? She ans w e r e d : W e h av e b ee n forbidd e n
only the tr ee of kno w l e dg e w h ic h is in the g a rd e n ;
 fii he
c
wri tten mat h of fi abal i s m 245

of th at only did E l ohi m s ay Y e s h al l not p art ak e ,

th e r eof n e ith e r touch it l est ye d ie Wh at th e n did

, ,
.
, ,

Sa m a el the w ick e d o n e ? H e touch e d the tr ee an d ,

the tr ee cri e d out Th e n s aid Sa m ael :

. I ha v e
touc he d the tre e yet I h av e not d i ed Do thou
,
.

touch it an d thou al so sh alt not die Wh e r e upon

,
.

the w o m a n l aid ho l d of the tr ee a n d b eholding the ,

a ng e l of d e at h a ppro a ch he r s h e s a id Sur ely I sh all ,

n o w d ie a n d the H oly B l e ss e d o n e w ill for m anoth e r

,

w om an a n d w il l giv e he r to Ad a m But I w ill d o thu s .

I will c a us e him to eat w ith m e so t hat i f w e d ie ,

w e sh al l d ie tog e th e r an d i f w e l iv e w e sh al l liv e
,

tog e th e r . T he n the H oly Bl e ss ed O n e s aid

u nto her : I s it not e nough th at thou h ast sinn ed
but thou m ust a lso bring sin u nto Ad a m ? Th en
a nsw e r e d s he Lord of the w orld the s erp ent induc ed ,

m e th at I should sin b e for e Th ee So the H oly .

Bl e ss e d O n e c a us e d al l three to co m e b e for e H i m
a n d cond e m n e d th e m w ith nin e curs e s a n d with
d eath H e a lso c a st Sam ael an d his fol lo w e rs down
.

fro m the pl ac e of th e i r hol in e ss i n h e av e n ; H e cut

the fee t o ff the s e rp ent an d curs ed him yea m or e , ,

th an all b e asts an d co m m and ed th at he should los e

,

”
his ski n aft e r s ev e n y e ars .

I h av e s aid th at this p ass ag e i s of i m port a nc e

to our subj e ct b ec a u s e it sho w s the kind of light
,

w hich K ab a listic l it e r atu r e c a sts upon the fi rst a n d

gr e at est e v e nt i n the spiritu al history of m an a s i t

is pr e s e nt ed by Scripture Lit e ra l or m ystic al the ,

story of the F al l i s not e lucid at e d by the addition

of m onstrous e l e m e nts an d the occult stud e nt in ,

Z o ha r Cr
, em o n a cd .
, p rt i
a . fol . 2 8a , b .
 dIhe QBortri ne anb fil i teratnre of the fiahal ah
‘
2 46

p articul ar w i ll feel th at the Sep/i er H a B alzi r e xhibits

in t h is pl ac e n e ith e r d e pth nor dignity Lik e the .

Zo ha r i ts e l f an d m ost o th er tracts w hich it e m bodi e s

, ,

it has occ asion ally a sugg e stiv e p ass ag e For .

e x a m pl e it affir m s th at the w orld to co m e i s a

,

w orl d th at has co m e to p ass alr e ady b e c a us e six out,

of th e s ev e n porti o ns of the pri m ordi al light w hich

w as prod uc e d by God for the cre ation of the
univ ers e are r es e rv e d as the portion of the j ust i n
the l i fe w hich is b eyond .

I t r e m ai ns to s ay th at Willi am Post e l is r e port e d

to h av e r end e r e d the B a n i r i nto L atin but i f so , , ,

I can find no r e cord t hat the tr ansl ation w as ev e r

print e d .

V I I TH . E FA I T H F U L SH E P H E RD

The Z o haris tic tr eatis e b e aring this titl e r e cords

conv ers ations b et w ee n Si m e on b en Jo chai an d Mos e s ,

w h o app ea r e d to the gr e at light of K ab alis m an d g av e

him m any instructions a n d r e v e l ation s E l i as took .

p art i n the con fe re nc e an d the w itn ess es includ e d not

,

only Abrah am I s aac J acob A a ron D avid an d

, , , ,

Solo m on but God H i m s e l f This i ndic at e s th at i n

,
.

spit e of the transc e nd e nt a l doctrin e of A i n Sop /z an d

the Tw o C o unt e n anc e s the Zoh a r r e curs occ a sion ally
,

to the s am e anthropo m orphic conc e ptions t hat are

“
found i n the T al m ud Ginsburg s ays : The chi e f
.

obj ect of this portion is to sho w the t w ofold an d

all e goric a l i m port of the Mos a ic c o m m a nd m e nts an d

proh ibitions as w e l l as of the R ab in ic al inj unction s

,

an d r e ligious pr a ctic e s w hic h obt ain e d i n the cou rs e

 Qihc
‘
W ri tten Mat h of fiab al i s m 24 7

of ti m e The e xt ant e xc e rpts fro m th e s e discours e s

.

a re d i s p e r s e d t h rough th e C re m on a e d ition i n the

follo w ing ord e r : P a rt I col 1 04 21 1 2 14
.
, .
, , ,

24 7 3 2 2
, 34 3 34
, 6 37 8 4 8,3 ; P a rt I
,
I col 7 2 ,
1 6 5 ,
.
, ,

2 0 3 2 8 1 3 2 8 ; P a rt I I I
, ,
col 1 4 7 5 6 57
.
,
.
, , , ,

79 ,
1 2 2 , 1 4 4 , 1 4 7 , 1 7 1 , 1 8 7 , 2 09 , 2 1 4 ,

3 2 9 , 3 3 2 , 3 3 9 , 3 4 3 , 39 4 , 400 , 4 04 , 40 8 , 4 1 3 , 4 2 2 , 4 2 9 ,
4 30 , 43 1, 43 ,
2 4 3 3, 4 34 , 44 7 , 4 5 1, 6
4 5 , 4 57 , 4 5 8 , 4 5 9 ,
A s reg ard s t he ir
4 60 , 4 6 1 , 4 6 6 , 4 6 8 , 4 7 2 , 5 1 9 , 5 3 4
a uth e nticity Fr a nck cl a ss e s t he s e e xc e rpts a long w ith
,

thos e of the B a kzr but as i n th at inst a nc e so in thi s

'

, , ,

he giv e s no a ccount of his suspicions which m ay b e ,

t ak e n ho w e v e r to follo w fro m hi s conviction t hat

, ,

m uch of the Z o h a r i s r eally attribu t abl e to the p e ri od

of Si m eon b e n Jo c hai an d the discipl es th at c am e
“
a fte r h i m I n ei th e r c as e the D iscours e of the
.
,

”
F ait hfu l Sh e p he rd cont ains m uch th at is i m port ant
to our purpos e I ts vi e w s on vic a riou s aton e m ent
.

a n d on the M e ssi a h to co m e w il l e n abl e us to a i

pp re c

a te furth e r the v a l u e of the occul t st andpoint ; so m e

of its m or al t eachings wil l illustr at e its ethic a l

position its r e fe re nc e s to the Sh e kin ah w ill c ast light
on this curious featur e of K ab alis m an d its sp e cul a
tions on ang e l s an d d e m ons w il l sho w the Z o haris tic
found ation for the l at e r syst e m of pn e u m atology
w hic h w as d ev e lop e d by I sa ac d e Lori a .

The discours e introduc e s tw o ph as e s of vic arious

a ton e m e nt the o n e e ffe ct e d
. through the su ffe r
ings of j ust m e n a n d the oth e r by m eans of the
M e ssi ah .

“
W he n the right e ous are afflicte d by d i se as e or
oth e r su ffe rings i n aton e m e nt for the sins of the
w orl d i t is s o o rde re d t ha t al l the sinn e rs of th e i r
,
2 48 fi l mc{
Elortri rte anh fittem ture of the fi l
aba ah

g e n e r ation m ay obt ain r ed e mpt ion H ow i s this .

d e m onstr at ed ? By ev e ry m e m b e r of the p hysic al

body Wh e n all th es e are su ffering through so m e
.

e vil dis e as e o n e o f t he m i s afflict ed

,
by the
instru m e nt of the l eech ] so t hat the oth e rs m ay
r e cov e r : Which m e m b e r ? The arm I t is c hastis e d .

by the blood b e ing dr awn fro m it w hich e nsure s ,

h e al ing i n all the oth e r m em b ers of the body I t i s .

i n l ik e m ann e r w it h the c hildre n of the w orld ; the

m e m b e rs a re i n r e l ation w ith e a ch oth e r e ve n as thos e
of the body Wh e n the H oly B l e ss e d O n e wi l l eth
.

th e h ealth of the w orld H e a fflicts a j ust m an th e r e in

,

w it h p a in an d sick n e ss a n d he a l s the r e st through

him H o w is this s o w n
. h ? I t i s w ritt e n : But H e
w as w ound e d for ou r tr a nsgr e ssions H e w as br u is e d ,

for ou r i niqu iti e s : th e ch astis e m ent of our p eac e

w a s upon H i m an d w ith H i s strip e s w e are h e al e d
,

( I s a
. l i ii . By hi s strip
‘
e s as by t h e bruis ’
e
,
s
[ incisi o ns ] m a d e in bl e e ding th e a rm a re w e h e a l e d , ,

th a t is r ecov e ry i s ins u r e d to u s as m e mb ers of o n e

,

” ae
body l .

H er e it wil l b e s aid the K ab alah r e cognis es the

, ,

gr eat an d fruitful doctrin e of the sol id arity of

h u m a nity Th at i s qu it e tru e an d i t i s o n e of thos e
.
,

i nst a nc e s wh e r e in J ew ish th eosophy has fore st all e d

m od e rn id e as B u t i f w e t ak e the illustr ation w hic h
.

i t giv e s w e s h all s e e th at it is fa nt astic in c har act e r

,

the a ffliction of a dis e a s e d r abbi do e s not as a fact

b en efit his n e ig hbour physic ally an d only on the ,

m os t a rbitr a ry hypoth esis c an w e suppos e t hat the

p ati e nc e w ith w hich he may su ffe r will r e fl e ct cr edit

Z oh a , r Cr em o n a ed . p rt iii
a . fo l . 1 0m .
 fiIhc
‘
w ri tten marl) of fi abal is m 2 49

on an y o n e but hi m s e l f I t w ould b e b a r e ly r eason

.

a bl e to disput e a bout such a position w e r e it not

n e c ess ary to show occu l tis ts th e r ea l m e ss ag e s of the
K ab a lah on points w it h w h ich th e y a re conc e rn ed .

N o w the m od e rn stud e nts o f occ u l t phi los o phy e v e ry

w h e r e r ej ect w ith disd a in the doctrin e of vic ari o us

aton e m e nt . L et us p ass th e nc e to the qu e stion of

M e ssi anic aton e m e nt conc e rn ing w h ich it is s aid in
,

the Vision of the F a it h ful Sh e ph e rd

This i s also e x e m pli fi ed in the history of J ob .

For the H oly Bl e ss ed O n e s ee ing th at the e ntire ,

found ation w as sinful an d ho w Sat an a pp e are d to

,

a ccus e th e m s a id u nto H im
,
H ast thou consid e re d ,

m y s e rv ant J ob t ha t th e r e is non e l ik e him in the

,

ea rth (J ob i to s v his g n r tion through

’
. a e e e a

hi m ? This m ay b e ill ustr at e d by the p a r abl e of a

sh eph erd who b eh e ld a wol f appro aching to re nd his
sh e ep an d d e stroy t he m Wh at did this sh eph e rd ? .

B e ing w is e he g ave unto the w ol f the strong e st an d

,

stout e st b ell w e th e r ev e n th at w hich the flock w as

-
,

a ccusto m e d to follo w a n d w hil e the w olf w as b e a ring

,

i t aw ay the sh eph e rd hurri e d w it h hi s sh ee p to a

,

pl ac e of s afe ty an d th e n r eturning r e scu e d the b ell

,

w e th e r fro m the w ol f So do e s the H oly Bl ess e d

.

O n e d eal with a g e n e r ation : H e surr e nd e rs a

righte ous m an int o the po w e r of the accus e r fo r the
s alv ation of the g e n e r ation t h roug h him But w he n .

such an o n e i s strong l ik e J acob it is s aid A m an , ,

w r e stl ed w it h him (G e n x xxi i But he (Sat an )

. .

w i l l be u n abl e to pr e v a il an d in the e n d he w ill ,

supplic a t e the rig ht e ous m a n to r e l eas e him (MM .

for the rig h t eous m an chos e n by the H oly Bl e ss ed

,

O n e i s too strong for the evi l o n e an d be ars the most

,
 Q Ihc 33 0m m anb él llii terzttnt r of the fiabnl ah
“ c
2 5 0

cru e l a fflicti o ns w illingly for the r ed e m ption o f his

ge n e r ation ; wh e nc e al so he i s h eld as th e ir s aviour ,

a n d the H oly B l e ss ed O n e constitut e s hi m sh e ph e rd

o v e r a l l the flock to fe e d t he m in t h is w orld a n d to

,

rul e o v e r t he m in the w o rld to

The clu m sy a n d i n ad equ at e p a r ab l e w h ic h th u s
r epr es ents the A l m ig hty flying fr o m Sat an as the
sh ep he rd fli e s fro m a w ol f an d i n accord anc e w ith ,

w hich the j ust m an i s a t fi rst co m p a r e d to a b e ll

w e the r a n d a ft e r w a rds to the sh e ph e rd of the flock i s ,

s o m e thing more th a n a lit e r ary fa ilu r e Th eologi ans .

h av e I b el i e v e found s o m e troubl e i n loc ating the

, ,

a ccus e r of J ob a n d it is p e rh aps m ost a ccur a t e to s a

, y
“ ”
w ith the po e t th at H e too is God s m in ist e r but
’

, , ,

the Z o haric co m m e nt a ry on Job m a k e s h im i n m ost

r e sp ects a m atch for the Al m ighty w ho m ust hav e ,

r ecours e to a str at ag e m i n o rd e r to s av e his p eo pl e .

The K ab a lah on the probl e m of evil i s t he r e for e i n ,

thi s pl ac e n e ith e r ill u m i n ating nor r e assuring ; it is in

, ,

fact cr ass an d childish

,
“
The a nci e nt pill ars of the
.

w orld [th e int e ll e ctu a l l u m in a ri e s o f I sr ae l ] di ffe r ,

s ays the s am e disquisition as to the n ation ality o f ,

Job O n e affir m s t hat he w as a right e ou s G e ntil e

.

w ho w as ch a stis ed for the aton e m e nt of the w orld .

At a c e rt ain ti m e R H a m m aru m n ah m et the proph e t

.

E l ij a h a n d s aid to hi m : H o w is i t to b e und e rstood

th a t the right e ous m a n suffe rs w hil e the w ick e d o n e

ha s j oy of his life ? H e a ns w e re d s aying Th e j u st , ,

m an of few sins r e c e iv e s his punish m e nt for t he s e in

t h i s w orld an d h e nc e it i s t ha t he s uffe rs he r e ; but
,

the m an w hos e sins are m a n y w hil e h is g o od d eeds

'

Z
o ha r Cr, em o n a cd .
, p rta 11 . fol . 1 005 .
 C’
EIhz w ri tten w ar?) of g ahal is m 25 1

a re few , r e c eiv e s r e com pe n s e fo r the l att er in this

world and h enc e has the j oy of li fe “ .

I n this i nst anc e the K ab alah o ffe rs an e xpl an ation

w hich sh allow though it b e i s id e ntic a l w ith th a t
, ,

a cc e pt e d by so m e s e ctions of C hri sti a n t he ology by ,

w hich how ev e r i t i s appl i e d m ore m ischi e vously

, ,
.

Thus not only the sporadic good actions of thos e

,

who are w ick e d h abitu ally but all n atur al goodn ess
c an find th e i r re w ard only i n t his w orld The .

K ab al ah i s not disfigur e d by m e t hod is e d e norm iti e s

of t his kind Th e re are ti m e s a ls o i n w hich it los e s
.

its g rot e squ e n e ss fo r a m o m e nt an d by som e not ,

unh appy r efe re nc e to Scri ptur e illustr at e s an e l e m e n

t ary spi ritu al truth as for e x am pl e conc e rning the , , ,

ch ange n ec e ss ary to sinn e rs .

Thos e w ho are O ppr e ss ed w ith si n n ee d a ch ange

of pl ac e a ch ang e of n am e an d a ch ang e i n th e ir
,

a ctions e v e n as i t w as s aid unto Abr ah a m

, G e t th ee
out of thy country (Ge n x i i H ere is a ch ang e . .

of pl a c e And : N e ith e r sh al l thy n am e a ny m o r e

.

be c all e d Abra m but thy n a m e sh al l b e Abr ah a m

,

( G e n xvii
. H e r e
. is a ch a ng e of n a m e A ch a ng e .

of d ee ds : he ch ange d fro m his for m e r e vi l a ctions to

good The C hri sti a n m ystic m ight d ev elop
the signi fic a nc e of this quot ation i n conn e ction w ith

the n ew n a m e of the Apoc a lyps e the n e w n a m e ,

r ec e iv e d i n confi r m ation ordin ation a n d the m on astic ,

an d conv e ntu al li fe Such an alogi e s though sugg e stive

.
, ,

are of sl e nd e r v a l u e ; the ch ang e m e ntion ed in the

Z
o ha r Cr
n d p rt f l 66 C m p r th M ntu
, em o a c .
, a i t. o . 10 . o a e e a a

ed iti n
o 6 8 w h r it i s i d t h t th pur m
, 1, , , i in hi m s lf tru
e e s a a e e an s e a e

s crifi d t h t th j ust
a ce an h xpi ti n f th u iv rs
a e ar e t e e a o o e n e e .

1 Z h r C r m n d p rt ii f l 986
'
o a , e o a c .
, a . . o . .
 fil he B artri ne s ub fitt t of the ahal ah
fi
c
2 5 2 era nre

Zoh ar has i nd ee d no sp eci al m ystic al i m port anc e ; it

conc erns only the initi al fact of spi ritu al life .

W e h ave s ee n in the fr ag m e nts of the B a kzr t h at

'

the scriptur al history of the F al l of m an is disfigur e d

r ath e r th an e lucid at e d by Z o haric co m m e nt a ry The .

co ns equ enc e s of the fi rst sin are thus d escrib e d in the

F aithful She ph e rd .

Co m e s ee "H ad Ad am not sinn ed m an w ou ld

,

h av e k no w n not the t ast e of d eath b e for e he a sc e nd ed

to the sup e rior world but h aving sinn e d he b e c am e
,

a cqu a int e d with the t a st e of d eath b e fo r e a sc e nding

to the w orld abov e Through the sin of Ad am the .

r ation a l spirit (R u d e/z) is s ep a r at e d fro m the body

which r e m ains in this w orld I t has to cl eans e its el f .

in the riv e r of fire (D an vii to r ec eiv e pun ish m e nt

. .
,

a ft e r which it go e s up to the G a rd e n of E d e n which ,

is abov e the earth an d th e re a re pre p are d fo r it oth e r

,

g ar m ents of light i n con for m ity w ith the app e a ranc e

,

of the body i n the pr e s e nt w orld it is cloth ed th e re i n

a n d th e r e in is i ts h abit a tion for

This p ass ag e is i m port ant b ec a us e it sho w s th at

J ew is h th e osophy has not hing b ett e r to o ffe r u s
“
th a n the old Biblic a l instruction th at sin brought
d eath i nto the w orld an d al l our w o e s It is .

not ou r purpos e h e r e to qu estion th at doctrin e but ,

si m ply to d em onstr at e th at the Zoh ar w h e r e it is ,

i nt el ligibl e do e s not i mprov e on acc ept e d r e ligious

,

instruction .

L e t us n o w s e l e ct an inst anc e from o n e of thos e

portions which are m or e p eculi arly K ab al istic in t he i r

p rt iii f l 7 96
a . o . . A cc rding t th [ im
o o e r Z u ta the
U pp re or tru E d n is th principl
e e e e o f lif d und rst nding
e an e a .
 filhe
c
w r i tten m om of fiahal i s m 253

subj ect The Z o haris tic spe cul ations on the Sh e k in ah

.

h ave a n a ir of m ystic sy m bolism which w ould b e

p e rh aps n atur ally w anting i n co m m ent a ry upon
ordin ary doctri n al m att e rs I t is s a id t h at the .

r el ation of the Sh ekin ah to the oth e r lights of crea tion

is lik e th at of the soul to the body but s he—for the ,

d ivin e m ani fe st ation i s pre s ent e d u nd e r a fe m inin e

a sp e ct st and s to the H oly Bl e ss e d O n e as the body
”
st and s to the so u l I n thi s of cou rs e th e r e is nothing
.
, ,

pro found ; the Sh e kin ah i s the v e st m e nt of the

A l m ighty But the discou rs e of the F aith ful Sheph erd
.

a dds th a t a l l a re o n e th at is God i s o n e w ith H is

, ,

m anife st ation This m ay b e ill u strat e d by the m uch

.

m ore int e r e sting an d spiritu al doctrin e of the

E uch a rist th e br e ad i s the v e st m e nt of C hrist the ,

mod e of H is m a ni fe st ation i n H i s Church but Chri st , ,

by the hypoth e si s of the doctri n e i s o n e w ith the v e il ,

w hich H e a ssu m e s I t is oth e r w i s e i n m an s ays the

.
,

“
Zoh a r . H is body is ea rth but the s o ul i s c all e d ,

re ason The o n e is d e at h the oth er is l ife

. This is , .

the a sc e tic notion w hich m od e rn occul tis m h as agre e d

to rej e ct “
B ut the H oly Bl ess ed O n e i s li fe an d the
.
,

Sh e kin a h also is li fe Wh e nc e it i s w ritt e n : She

'

a ning the She k i n ah but the Sc rip tu a l r e fe r e nc e

[m e ,

is to Wisdo m ] i s a tree of l i fe to t he m th at can lay

hol d u pon he r (Prov i i i ”
The Sh e kin ah o f
. .

K ab al is m i s not ho w e ve r m e r ely the visibl e spl e ndou r

, ,

w hich sh o n e i n the Holy of H o li e s The Fa ith ful ,

Sh e p he rd a ffi r m s th a t thc H oly Bl e s s ed O n e i s con

c ea l e d i n the m yst e ri e s of the Tlzo m /z a n d i s kno wn

or m ani fe st ed by the co m m and m e nts for th e s e are ,

H is Sh e k in ah an d thi s i s H is i m ag e Thi s is a v e ry .

b ea utiful spi ritu al a nd poe tic conc e ption an d it do e s

, ,
 fiIhe ynrtri ne anh £ i t t of the fi ahal ah
c
2 54 era nre

not n eed the gift of the m ystic to und e rst and a nd

a ppr e ci at e i t . I t i s on e of thos e inst anc e s i n w hich
w e fee l th at a d e pth is a d d e d to the s acr e d t a l e of
s
J e w ry W e m ay not at this d ay fee l dispos ed to
.

a cc e pt l it e r a lly an d so to sp eak physic ally the a ll e g e d

, ,

m an ife st ation i n the T e m pl e ; he r e the Zo ha r h e lps

us to so m e thing tru e r an d pro found e r t han the l e tt e r
of the l eg e nd an d w e a ckno w l e dg e gl adly th at the
,

l ittl e p e opl e of P al e stin e e nco m p ass ed by the

,

id o l a trous n ations had truly so m ething of the divin e

,

i n the l aw w hich w as giv en t hem The p ass ag e .

“
continu es : As H e i s hu m bl e so is the Sh ek in ah ,

h u m ility as H e i s b e n e vol e nt so is s he b e n e v o l e n c e
,

a s H e is strong so i s s he the str e ngth of all the

,

n ations of the w orld ; as H e is the truth so i s s he ,

the truth ; a s H e i s the proph e t so i s s he the ,

pr o ph e t e ss ; a s H e is right eous so is s he right e ous ,

n ess ; as H e i s K ing so is s he Q u ee n ; as H e is
,

w is e so is s he w isdo m ; as H e is int e llig e nt so is

, ,

s he H is int e llig e nc e ; a s H e is th e cro w n s o is s he ,

H is di ad e m the di ad e m of glory Th e r e fore the

, .

m a ste rs h av e d e cid e d th a t all t hos e w hos e in w ard

p a rt is not li k e unto the out w a rd s e m bl anc e sh all
h av e no ad m issi o n to the hous e o f the doctrin e .

As the i m ag e of the H oly Bl ess ed O n e w hos e ,

int e rior H e is w hos e out w ard spl endour is the

,

Sh e kin ah H e his int e rior i nt e rn ally s he his e xt e rior

, ,

e xt e rn a lly ,
so t hat no di ffer e nc e subsists b e t w een
he r the out w a rd an d H im the in w a rd a s s he is a n ,

outflo w fr o m H im an d henc e all d i ffe re nc e is r e m ov e d

,

b e t w ee n e xt e rn al a n d i nt e rn al an d a s furth er the
, , ,

i nn e r n atur e of Y H VH is c o nc eal e d th e re fore is ,

H e only n a m e d w i th the n a m e of the Sh e kin ah ,

 Q ihe w r i tten merit of Q ahal i s m 2
55

Adon ai ; h enc e the m ast e rs s ay N ot as I a m w ritt e n ,

Y H V H I r d “
[ ] a m ea .

The conn e ction b e t w ee n the Sh e kin ah an d

Mal ku th in the light of the all eg e d u nity of God
a n d the v e st m e nt w hich conc eal s H im sugg e sts the ,

id entity of the divin e an d the u niv e rs e but it is ,

only i n the s e ns e of i m m an e nc e The K ab alah as .

,

w e h av e s ee n m any ti m e s i s i n so m e re sp e cts the ,

v e ry opposit e of p anth e is m .

O ur quotations m ust clos e w ith a fe w re fe re nc e s

to the pn e u m a tology of the F a ithful Sh e ph e rd .

Th ey conc e rn fi rstly the gre at P re s enc e Ang e l

, ,

M e t atron w ho i s the sol e occu p ant o f the B riatic

,

w orl d as the sup e rn a l A d a m i s of th at o f A l g i /u tfz

, .

H e is the g a r m e nt of Shad d ai According to so m e .

his for m i s th at of a boy w hil e oth e rs ascrib e to ,

t his ang e l a fe m al e a spe ct This sho w s a conn e ction .

w ith the She kin ah an d ind ee d M e t a tron w ith the , ,

d i ffe re nc e of an add ed l e tt e r signi fi e s the co habiting ,

glory ] T he r e i s s e condly so m e in for m ati o n con

, ,

c e rning Sa m ael or Sa t an an d his w i fe Lilith The

, , .

fi rst w as onc e a s e rv ant of the H oly Bl e ss e d O n e

an d the s econd a m a id of Mat ro n ce tha j Th e i r r

ulti m at e d e st ru ction is hint ed but m e a n w hil e Lil ith ,

is the d ev ast ation o f the w orld an d the l as h i n the

h ands of the H oly B l e ss e d O n e to strik e the guilty .

So s he too i s God s m inist e r

’
.
, ,

Z r
r m n cd p rt
o ha , C e o a .
, a 11 . fo l . 1 06 a ,

o f Ib G bi l
n e p 34 ro , . 1.

1
'
p rt iii f l 66 a . o . 10 .

Z h r C r m n d p rt iii
o a , e o a c .
, a . fo l . 1 3 46.
 GIhe g artri n e anb fit t of the fi ahal s h
‘
2
56 tera u re

V I I I TH
. E H I D D E N T H I N G S O F TH E LAW

The e xt ant m ors els

of this w ork are loc at e d
by R o s e n ro th a s fol l o w s in the Cr e m on a e dition ?
P art I col 2 2 1 2 5 8 2 6 2 3 7 0 P a rt I I col 2 5 0
.
,
.
, , ,
. .
, . .

D r G insbu rg has discov e r e d o th e rs in the A m st erd am

.

e dition to w hich his r e fe r e nc e s are m ad e

,
Th ey .

tr av e rs e ground cov e r e d by oth e r s ections of the

Z o h ar such as the e vol ution of the Sepfizrot/z the
'

, ,

e m an a tion of the pri m o rdi a l light a n d so forth In .

a w ord th e cont e nts sho w nothi ng w hich n ee d d e t a in

,

u s long As an e x am pl e of the pu e rility a n d p re

.

t e nsions o f its e x eg esis l et us t ak e the follo w ing ,

p ass ag e
“
I t is w ritt e n I f thou faint i n the d ay o f
,

a dv e rsity thy str engt h is s m al l (P rov xxiv

,
. .

‘
Thy str e ngth ; this m eans i f his gr asp on the
’

T/zom lz b e co m e l anguid I n the d ay of adv e rsi ty ; ‘ ’

.

th i s m eans w h en he so w e ak e ns hi s str engt h b e c o m e s

,

s m all [thus ch anging the si m pl e st a t e m ent o f Scrip

ture into a fool ish pl atitud e ] W ha t is m eant by
thy s tr e ngt h b e co m e s s m all ? I t m eans K 0 a /z
‘ ’ ’
-

h e initi a ls of w ords signi fying the Th ron e of G lory ]

[ t .

Th e n the e vi l is e xp ell e d so th at it c annot co m e ,

n ea r m an an d c annot accus e hi m [the m eaning s ee m s

to b e t hat w h en a m an do es not w eak e n i n adv e rsity ,

his str e ngth is l ik e th a t of the right h and the Thron e ,

of Glory b eing on the right of God ] But w h e n .

m an d e vi at e s fr o m the Té cm k [or has a w e a k h o ld

t her e on ] th e n the strengt h i s th e str e ngth of the
,

l e ft hand b e c a us e th at e vi l w hich is the l e ft sid e

,

rul es ov e r m an a n d s e ts a sid e the Thron e of

 Glhe
‘
w ri tten mat h of g abal is m 2
57

O n the w hol e w e sh al l most of u s pr e fe r

,

to concl ud e simply w ith Solo m on th at giving w ay i n

the d ay of adv e rsity i s a sign o f w ea kn e ss Thos e .

w ho pr e fe r the Myst e ri e s of the T/zom /z h a v e ful l

opportuniti e s for e nt e ri ng m ore d ee ply i nto the

signi fic anc e of Solo m on s ho m e ly ap horis m for th ey
’

h av e only to re m e m b e r th at the Thron e of Glory is

a titl e of s fi er et/z a n d of
,
M a lku tk occ a sion a l ly ,

b e c aus e it is the s eat of Tzp/zer et/z .

I n a m or e not abl e p ass age w hich i s suppos e d by ,

My e r to d istinguish c e rt ain st ag e s of mysti c vision i t ,

is s aid th at the w il l of the Ki ng is discov e r e d i n t hr ee

colou rs The first i s abov e an d so far aw a y th at no
.

e ye can p e rc e iv e i t i n its purity but i t is distingu ish ed ,

( d i m ly ) by contr a cting the r ang e of vision by t h e

cl osing of the e y e l id s as in blink i ng] The s econd

,
.

colour i s s ee n w ith o n e eye shut a n d c annot b e ,

s ee n by the oth e r eye e xc ept w h e n th at eye i s shu t

so th at i t c an s ee l ittl e as i n blinking The cl ea rn e ss
,
.

of the lig ht could not b e e nd ur e d oth e r w is e O f this .

it is w ritt e n Wh at s ee st thou ? [Je r i 1 1 The

, . . .

proph e t ho w e v er did not s ee the w il l of God but a

, ,

br anch of an al m ond tree] The third colou r is th at

-
.

bright l u minous m irror w hich c an not b e look e d into

a t a ll e xc e pt b e t w e e n the rolling of the e y e s w he n
,

the lids a re al tog e th e r clos ed a n d th ey m ov e in th e i r

soc k e ts Th ere c an th e n b e s ee n in t hat rol ling the

.

l ight of the l uminous m irror a n d the colour th e reof ,

c a n b e compr e h e nd e d only by him w ho b eholds the

shining w ith ey e s shut w he nc e i t is w ritt e n The h and

, ,

of the Lord w as upon m e (E z e k x xxvii an d The . .

ma , par t i . fo l 89a
. .
2
5 8 lfl he
‘
g ortri n e s u b fitteratu re of the fiahal ah
h and of the Lord w a s upon m e i n the e v e ning
x xxii . No doubt the K ab alists had visions a n d
m eans of inducing visions a s a l so had Bo eh m e St , ,
.

J ohn of the Cross an d a l l the s ee rs an d m y stics but ,

t h is cl u m sy proc ess confus e s c aus e an d e ffect w h il e ,

it o ffe rs no int elligibl e r e sult .

A s a noth e r e x a m pl e l e t us s ee w ha t the Myst eri e s ,

of the T c an t e ll us of the thr e e a ng e ls w ho

a pp ea r e d to Abr a h a m .

“
I t i s w ritt e n And 10 thr ee m e n stood by him
, ,

( G e n .xvii i . Th e s e are thr e e a ng e ls cloth e d in ,

e th e r w hich c a m e do w n to this w orld an d w e r e s e e n

, ,

i n app ear anc e ev e n as a child of m an And th ey .

w e r e thr ee lik e t ha t abov e b ec aus e the r a inbo w is ,

only s ee n in thr e e col o urs [t h is point should int e re st

e thnologists ] Sur e ly this is so And t he s e are thr ee
. .

m en ; thr ee colours w hit e re d an d ,

gree n The ,
.

w hi t e is M ich ae l b e c a us e he is th e right sid e ; the

,

red is G a bri e l b e c a us e he i s the l e ft sid e ; an d the

,

gr ee n is R aph ae l A n d th es e thr ee colours are thos e

.

of the r a inbo w b e c aus e it i s n eve r s ee n ot her w is e

,

th an w ith th e m H e nc e it is w ritt en A n d the Lord

.
,

a pp ea r ed unto h im [Abr a h a m ] in the pl a ins of M a m r e

( G e n xvii
. i I ). th a t is ,
t he She kin a h r e v,e a l e d its e l f in
th e s e thr ee colou rs I t is also w ritt en A n d th ey th at
.
,

b e w is e sh all shin e as the brightn e ss of the firm a m e n t

( D a n .xii . Th e y sh a ll shin e w ith a light w hic h

i s e nkindl ed by igniting a spl e nd o u r T hat brilli ant .

l ight w hich i s hidd e n the sp ark of al l sp a rks of al l , ,

l ights 15 th e r e in invisibl e an d hidd en conc e al e d a n d

, ,

m ad e kno w n s ee n an d not b e h e ld
,
This shining .

Z oh a r Cr, em o n a ed . p rt i
a . fo l 66a
. .
 c
fil he w ri tten merit of fi abal i s m 2
59

light c a m e out fro m the supr em e fount ain o f

e nlight e nm e nt sho w n i n the d ay an d hidd e n at
,

night A n d t his is the only thing s een w h e re in al l

.
,

colours are conc eal ed an d it is c all ed by the n a m e

,

The account in G e n e sis upon w hich this pre t e nds ,

to b e a co m m e nt ary is e xc ee dingly p e rpl e xing an d

, ,

to s ay th at the three m e n are three ang e l s cloth e d i n

the light of the Sh e kin a h sc a rc e ly r e m ov e s the d i ffi

c u l tie s. The e xpl a n ations of C h risti a n i nt e rpr e t ers

m ay not b e w holly s atisfactory but th ey a re m uc h ,

b ett e r th an the Zoh a r in any i nst a nc e a n d m or e ,

e sp eci a l ly in th at s e ction w hich dissolv e s the m yst e ri e s

of the T6 0m }: by a proc e ss of m ultiplic ation .

A s a sp e ci m e n of the d e m onology i n the S zt/zm z

’ '

Tlzom /z o n e quot ation m ay b e a pp e nd e d

“
Wh e n m an j oins h i m s e l f w ith the truth th at ,

is the Tb om b he r e qui r es proving i n the s a m e

, ,

pl ac e w h e r e his fath e r w as put to the proof

so sh all he asc e nd p e r fe ct an d sh all r e turn p e r fect .

Ad a m w e nt up but not w atching ov e r hi m s el f he w as

, , ,

e ntic e d by th a t h a rlot ev en the fi rst s e rp e nt a n d

, ,

sinn ed w ith he r Lili th] I t i s w ritt en A nd J acob .

,

p a ss ed out fro m B e e rsh e b a an d w e nt to w ard H a ra n ,

( G e n
. x xviii . And w e nt ‘
to w a rd H a r a n th a t ,
’

i s the sid e of the h a rlot w hich is a m yst e ry

, ,
Fro m .

the str ength of I s aac t hat i s from the str e ngth of

’

, ,

j udgm e nt from the l ee s of ol d w i n e w ent out a sp a rk

, ,

w hich co m pris ed m a l e an d fe m al e a n d it spr e ad its e l f ,

out to m any sid e s an d into m any p a ths The m al e .

i s c all e d Sam ael an d the fe m al e i s al w ays compris ed

,

Z o ha r Cr
, em o a cd n .
, p tiar . fo l 896
. .
 Glhe £ortri ne anh fitt t of the fiahal ah
‘
2 60 era ure

in him ; i t is on the holy so i s i t on the e vi l sid e

as , ,

m al e an d fe m a l e a re m erg e d o n e i n the oth e r The .

fe m a l e of Sam ael w hich is the s erp e nt is c all ed

, ,

”
the h a rlot .

IX . TH E SE C R E T C O M M E N T A RY

W e kno w th at Scott provid e d h e adings to v e ry

m any c hapt e rs of his ro m anc e s by pr e tend e d quot a
tions fro m old pl ays w hich e xist ed only i n h is
i m agin ation an d i t occ asion ally happ e n e d th at th es e
,

m ythic al e xc e rpts cont a in e d strong e r lin e s th an m uch

of his ackno w l ed ge d v e rs ecra ft Thos e w ho b el i e v e .

th at Mos e s d e L e o n w rot e the Zoh a r out of his o w n

h ead w i ll account in a si m il a r m ann e r fo r the
m ani fold fr ag m ents of u nkno w n tr eati s e s w hich are
found only in th at w ork O f so m e of th es e i t m ay .

a lso b e s aid th a t th ey a re m or e int e r e sting th a n the

Z o h ar prop e r As w e h av e s ee n the w hol e w orld

.
,

“
o f K ab alis m ha s agr eed to e x a lt the B o o k o f
Conc eal m e nt o v e r all the oth e r d iscours es attribut e d
to Si m eon b en Jo chai but for the pu rpos es of our ,

pre s ent inqui ry i t m ust b e confe ss e d th at consid e r abl e

“
int er e st att ach e s to the Secr e t Co m m e nt a ry The .

e xt ant fr ag m ents of th i s w ork are found i n the

C r e m on a e dition at the fo llo w ing pl ac e s : P art I .
,

col 2 57 2 60 2 6 1 2 64 2 6 5 2 6 8 2 6 9 2 7 2
.
, , , , , , , ,

2 96 3 7 0
,
The fi e ld w hich th ey cov e r i s chi e fly th a t
.

of the d e stiny of souls futur e punish m ents an d ,

r ew a rds the r e surr ection of the body an d the doctri n e

,

Z o ha r Cr
, em o n a ed .
, p rt i
a . fo l 8 6a
. .
 fil he
‘
w ri tten m at h of g aba lis m 26 1

conc e rning ang el s an d d e m ons The conn e ction of .

the soul w i th the body a n d the p e rfe ction w hic h

i s to co m e fo r both a re the subj ects of the follo w ing

p ass ag e
“
R A bb ah the Anci ent ros e U p upon hi s feet
.

a n d s a id : R e st a n d p eac e sh a ll b e thin e R S i m e on .
,

b en Jo cha i for t ho u h a st brough t b ack the cro w n

, ,

th at is the T/zom fz
, W e hav e l ea rn ed in the
.

Ma t/zn u t/zak K a d m oa/z th at b ec a us e the high e r soul

[ N e s /za m a fz
] d w e ll s i n its p e rfe ction i n th e upp e r
pl ac e prior to bi rth ] it has no d esire tow ards ,

the body e xc ept to creat e fro m it oth e r si m il a r souls

[ N e s lza m otlz
] Th . e s e com e ou t of h e r but s he a bid e s ,

i n her pl ac e Th e r e upon R Si m e on b en Jo chai

. .

stood u p a n d e xpl ain ed : I f i n this w orl d w hich is

v anity i nto t h i s body w hich i s a fe ti d p articl e the
, ,

N es ka m a /z ye t e nt e rs v e rily i n the ti m e to co m e
, , ,

w he n al l are m ad e cl e a n w h e n the body will b e ,

i n the ful n e ss of its p e rfe ction the p e rfe ct N es /za m a /z ,

will e nt e r th e r e in i n the w orld abov e R A ch a also

,
. .

s aid : This v e ry soul an d t h i s v e ry body the H oly

B l ess ed O ne is pr e p ared i n the ti m e to co m e to
e st ablish i n e t e rn al continu anc e but both w il l b e ,

p e r fe ct i n the pe rfe ction of kn o w l edg e a tt aining to ,

”
th at w hich c an not b e r each e d i n t his w orld .

Occulti sts are accu sto m e d to reg a rd the re

a ssu m ption of the s am e physic al body by the
progre ss ed an d glorifi e d spirit as an unphilosop hic al
a n d m at e ri a l d octrin e not a t a l l of th at kind w hich
,

w e s hould e x pe ct to m ee t w it h i n the Zoh a r ; but

i t is th e r e al l the s am e an d w e sh all find it more ,

Z oha r Cr
, em o n a cd .
, p rt i
a . fo l 7 6a
. .
262 51h: £ortri ne
(
anh fihterature of the fis haIs h
ful ly d ev e lop ed i n oth e r p ass ag e s B e fore proc eeding .

to th e s e l et us s ee w h at happ ens to the soul at

,
'

d eath
R I s aac s aid At th at ti m e w h en the N es lza m a/z
.
,

h aving d e s erv ed it asc ends to he r s u p e rior pl ac e ; ,

the body li e s p e ac e fully at r e st i n its b ed a s it i s ,

writt e n H e sh all e nt e r into p eac e ; t he y sh all r est

,

in th e i r b eds eac h o n e w al king i n h is uprightn e ss

,

( I s a
. lvi i Wh a.t do e s thi s m ea n ? W a lking ‘

i n uprightn e ss R I s aac s aid : The N es ka m a /z go e s

.
’
.

”
str a ig h t to the pl ac e pr e p ar e d for i t i n P ar adis e .

I n a not h er p a rt of his discours e the s am e R abbi

distinguish e s tw o E d e ns an d tw o pl ac e s of per
d ition :
“
The H oly Bl e ss e d O n e not only cr eat e d a
p ar adis e on earth an d a Gekem zozz on e arth but a ,

g ard en of E d e n abov e an d a Ge/zen n on abov e H e , .

cr eat ed a g ard en of E d e n on the ea rth b e l ow as it i s ,

w ri tt e n And the Lord God pl ant e d a g ard e n e a stw a rd

,

i n E d e n (G en ii H e cr e at e d a lso a Geken n on on
. .

the e a rth a s it i s w ritt e n

,
A l and of d arkn e ss as , ,

d arkn ess its el f (Job x I n l ik e m ann e r he cr eat e d .

a g a rd e n of E d e n a bov e a s it is writt en But the soul , ,

of m y lord s hal l b e bou nd i n the bundl e of l ife w ith

the Lord thy God (I Sam xxv And it is ag ain . . .

w ritt e n The Spiri t sh all r e turn unto God w ho g av e

,

it (E ccl e s xii H e cr ea t e d a lso the Gekem zon

. .

abov e a s it i s w ritt e n A n d the soul [N ep/zes k

,
ani m a l ,
r-

soul ] of thin e e n e m i es th e m sh a ll b e sling o u t as out

of the m iddl e of a sl ing (I Sam xxv 1 I n . . .

this e xc eed ingly int e r esting p ass ag e as n eed sc arc e ly ,

Z o ha r Cr
, em o n a ed .
, p rt i
a . fo l 7 5 a
. .
1 [ bed
‘
676 .
 t
‘
e w ri tten mat h of fi ubal i s m 263

be obs e rv ed the cit a tion fro m J ob do e s not at al l

,

r e fe r to any ea rt hly Geken n on nor do es an y such ,

cons equ e nc e as a sup erior pl ac e o f pe rd itidn follo w

fro m the t e xt i n Sam u e l The Zoh ar unfo rtun at ely
.

a bounds in thi s k ind of un r ea son .

The n e xt point upon which w e m ay s e e k in fo r

m ation fro m the occult co m m e nt ary is t hat of re tri
hu tiv e j ustic e i n the w orld to co m e
“
R J ud ah s aid The ti m e of a m an s d ep arture
.
,
’

fro m this l ife i s the d ay of the gre at j udg m ent for ,

th e n the N es ka m a /z s e p a r at e s fro m the body B ut .

m an d o es not d e p a rt fro m t his w orld u ntil he has

be h e ld the Sh ekin ah H e nc e it is writte n Th e re
.
,

sh all no m an s ee m e an d l iv e (E x x xii i Three . .

a ng e ls co m e w ith the Sh ekin ah to rece iv e the

N es /za m a /z of the right e ous H e nc e also it i s w ritt e n
.
,

And the Lord app ear e d u nto him i n the pl a ins of

M am r e : as he s at in the t ent door in the h e at of -

the d ay (G e n xvii i . . T hat is the d ay of j udg m e nt , ,

w hich bu rns e v e n as an ov e n for the s e p a r ation of the

N es /za m a /z fro m the body And he li ft up h is ey e s

.
‘

a n d look e d an d l o t h r ee m en stood by him w ho ’

, , ,

se a rch the d eeds w hic h he has don e an d t h rough ,

w ho m he con fe ss e s ye a e v e n w ith his m outh

, ,
Wh e n .

the N es /za m a fz s ee s this it p arts fro m the body a s far

,

as the op e ning of the gull e t a n d t he r e t a rri e s u ntil

i t has con fe sse d al l t hings w hatso e v e r w hich the body

has co m m itt ed w ith he r in this w orld Th e n the .

N as /za m a /z of the right eous m an r ej oic e s ov e r he r

d eed s [the high e r soul is pre s e nt e d by the K a b alists
und e r a fe m in in e aspect ]a nd b e c aus e s he has be e n so
“
faithful ly pre se rv ed R Is aac add s The soul of
.
”
.
,

the j ust m a n longs for the hou r w h e n it sh all d e p art

 ‘
l he gortrine
a s ub fibtteratnre of the fiabal ah
c
2 64

fro m t h is v a in w orld so as to r ej oic e i n the w orld of

”
the futur e .

Se tting a sid e such grot esqu e d et a il s as the p a using

of the so ul i n the gull e t an d the m er e confusion ,

occ asion e d by the m e nti o n of an or al st at e m e nt w h at ,

is d e scrib ed i n the p a ss ag e above i s al m ost id e ntic al

w ith the C atholic n o tion of the p a rticul a r j udg m e nt .

A ccording to this the C hristi a n soul w h at e v er s e nt e nc e ,

i s about to b e pronounc e d u pon it s ees C h rist as the , ,

soul of the J ew ish K ab al ist s ee s the gl o ry of the

pres enc e W e find th e r e for e th at th e Zoh a r at its
.
, ,

b est has no rich e r gift to o ffe r us th an a v a ri ation

upon all th at w hich the o ccultist has agr ee d to s et
a sid e a s b e longing to the l e tt e r an d the conv e ntion .

I t i s p er haps sup erfluous as to the K ab alist it is

, , ,

c e rt ainly us el e ss to point out th at the a pp a rition of

,

the ang els to Abr a ham in the pl a ins of M a m r e c an

by no n atur al proc e ss of e x eg e sis b ear the construction

pl ac e d on it I t is u nd ersto o d of cours e th at the
.
, ,

K ab al ah h as no suc h proc e ss e s .

H aving s ee n ho w the soul is j udg ed a noth e r ,

quot ation w ill afford us so m e v agu e notion of the

future h appin e ss of the rig ht eous
“
R J os e ph s aid At th at ti m e the j us t m an sh al l
.

a tt a i n full knowl edg e ; n a m ely i n the d ay w h e n the ,

H oly Bl e ss e d O n e s hal l r ej oic e ov e r H is w orks the ,

j ust sh al l kno w H i m i n th e i r h earts an d t he ir und e r ,

st andi n g s hall b e as gre at as i f t hey h ad s ee n H im

w it h the e y e s for it is writt e n : A n d it sh al l b e s aid
,

i n t hat d ay Lo this is ou r God (I s a x xv

, ,
The . .

j oy of the soul wh e n d w ell ing in the body surp ass e s

Z o ha r Cr
, em o n a ed . p rt i
a . fol 7 5 a
. .
 fil he fi ri tten Merit of y ahal i s m 265

a ll , b ec au s e th ey a re both c o nst ant kno w ing a n d ,

co m pre he nding th e i r C r eator an d r ejoicing i n the ,

spl end o ur of the Sh ekin ah T his i s w h at i s m e ant .

by the good w hich i s pre s e rve d for the j ust in the

world to co m e H e nc e i t is w ritt e n : T he s e are the
.

g e n e r ations of I s aac Abr ah am s son (Ge n x xv ,

’
. .

T hi s re fe rs to the N ay/l a m a }: w h ich d es e rv e s suc h

j oy an d is p e r fect i n he r e l ev ation Abr ah am b eg a t .

I s aa c ,
th at i s the soul brought forth t h i s,

rej oicing an d ch e erfuln e ss i n the w orl d R Y ehud ah . .

s aid u nto R Ch ey ah : This h av e w e l e arn ed th at t he r e

.

i s a fe ast w hich the H oly Bl e ss e d O n e w ill pre p ar e

for the right e ous in the co m ing ti m e W hat is t h is r
.

fe ast ? H e answ e r e d him : W he n I c am e b e for e t hos e

holy a ng e ls ev e n the l o rd s of l ea rning I k n e w only
, ,

th is w hich ye h av e h ea rd bu t aft e r w ards I re c eiv e d ,

the e xpl an ation throug h R E l eaz a r w ho s aid : The .

,

fe ast for the right eous in the co m ing ti m e w il l b e

t h us as it i s w ritt en T hey s aw God a n d d id e at an d
,

dri nk (E x xx iv . N o w th e s e a re the foods e v e n

.
,

as w e h av e b ee n t aught And R E l eaz ar s aid ag ain . .

W e hav e l earn ed i n o n e pl ac e W e h av e r ej oic e d

, ,
‘
,

a n d i n a not he r W e h av e b ee n fed
,
‘
Wh at is the .
’

di ffe r e nc e ? Thus sp ak e R Si m e on b en Jo chai : .

‘
Thos e of the j ust w ho d e s e rv e so m uch only the ,

s am e s hal l only r ej oic e i n the r efl ection be c aus e th ey ,

c annot co m prehe nd all but the truly right e o us s hal l ,

be s ati a t ed till th ey a tt a in the fuln ess of und e r

st anding This th e r e fore i s to b e und e rstood by
.
’

, ,

e ating a n d d rinking an d the s a m e is the feast a n d

,

thi s also is the p art aking th e reo f W he nc e h av e w e .

this ? Fro m M os es fo r it is writt en : A nd he w as

,

th e re w ith the Lo rd forty d ays a nd for ty nights : he

 oett i n e nub fitteratur e the fiabal ah
e

Ihe
G g of
c
2 66

did n eith e r eat br ead n o r drink w at er (E x xx xiv . .

For wh at r eason did he n e ith e r e at br ead nor drink

w at e r ? I t w as b ec aus e he w as fed by anot he r feast ,

e v e n th e c e l e sti al spl e ndou r w hich i s fro m abov e And .

suc h s hall b e the fe ast o f the j ust in the co m ing ti m e .

R J ud ah s aid : The feast of the j ust in the co m ing

.

ti m e sh all consist o f rejoicing in h is j o y for it i s ,

w ritt e n : The h u m bl e s ha ll he a r an d r ej oic e (Ps .

x xx iv . Th e r e upon R H u n n ah s aid : A ll sh all

.

r ejoic e w ho trust i n Th ee e t e rn ally sh al l th ey sing

,
.

R I s aac s aid The o n e an d the oth e r sh all b e fulfill ed

.

in the ti m e w hich is to co m e R Jos eph s aid : W e . .

h av e l earn e d th at w in e w hic h is gu ard e d an d k e pt i n

th e gr a p e s fro m th e fi rst si x d ays signi fi e s the a nci e nt

an d m ighty w ords w hich h a v e not b e e n r e v e al ed to

m an sinc e the cr eation o f the w orld but th ey w ill b e ,

m ad e kno w n to the rig ht e ou s in the ti m e w h ich is to

co m e And t h us i t is eating an d d ri n king yea sur ely
.
, ,

t his i s
I t m ust b e ack no w l e dg ed th at in this ve ry
int er e sting p ass ag e the Z o ha ric doctrin e is a gr eat
a dv a nc e upon the m o nstrous a ll eg o ry of the s a lt e d

l evi at han i n the T al m ud an d yet the point r e ach ed

,

w ith so m uc h ci rcu m loc u tion in the r abbin ic al dis

cours e i s su m m ed up in a singl e s e nt e nc e by the

“
C hri sti an apostl e w ho s ays t hat it hath not e nt e r ed
,

into the h ea rt o f m an to conc eiv e w h at God hat h

”
pr ep ar ed fo r thos e w ho lov e H im N or is the .

m ystic a l signific anc e gr eat e r t h ough I s a ac My e r has

,

i ncr eas e d it by p o inting ou t th at the t e r m w in e

“
signifi e s K ab alis tic al ly the m yst e rious vit ality an d

Z o ha r Cr
, em o n a ed . p rt i
a . fo l 80
. .
 ‘
l he w ri tten moth
a of gi ahnl i s m 26 7

spi ritu al e n e rgy of cr eat ed things an o pinion b as e d ,

on its inv estig ation by nota r icon for w in e 7 0 = God ,

or s e cret “ .

A s to the futur e condition of the wick ed the Secre t ,

C om m ent a ry giv es the fol lo w ing st at em ent by R .

“
Samu e l sp eaking on the a u thority of R J acob : The .

soul s of the w ick ed are giv en i nto the hands of the

a ng e l D u m ah [the Ang e l of Sil e nc e w ho a ccording ,

to the T al m ud has ch arg e of dis e m bod i ed spirits]

, ,

”
who cond ucts th e m to Gehe nn o n for j udg m e nt 1 As .
'

to the du r ation of pu nish m ent the opini o ns e xpre ss e d ,

i n the Zoh a r are con fus e d i f n o t conflicting but it ,

do es not s ee m to b e e ve rlas ting i

Two oth e r p ass age s in the Secret Com m e nt ary
r e fe r to the r e su rrec tion of the d ead
R I s aac sp ak e a n d s a id : The m and r ak e s give
.

forth a s m el l (Song of Solo m on vii Ou r r abbis .

h av e l e a rn ed I n the ti m e w hich i s to co m e the H oly

Bl e ss e d O n e w ill qu ick e n the d e ad an d w ill aw ak e n
th e m from the d ust th at th ey b e no mor e a n earthly ,

h abit ation For m e rly th ey w e re cre ate d fro m the

.

d ust of the ea rth w hich h ath no p e r m an enc e as it i s, ,

w ritt e n A nd the Lord God form ed m an of the d ust of

the ground (G e n ii But in th at ti m e th ey sh all b e
. .

si ft ed fro m the d ust of t hat building an d s hal l st and a

fi rm build ing an d the s am e sh all b e unto th e m a l asting
,

h abit ati o n Thu s it is w ritt e n Sh ak e thys e l f fro m the

.

d ust a ris e O c aptiv e d aught e r of Zion (I s a l ii . .

Phil s phy f I b G b i l p 3 5 8
o o o n e ro ,
”
. .

1 Z h r C r m n d p rt i f l 8 6
'
o a , e o a c .
, a . o . 0 .

I Th gh t his ls i t ght h r
ou d t h r in th m d l y
a o s au e e an e e e e e . It
m y b
a e dd d th t q u t ti n furnish d by J llin k fr m th B
a e a a o a o e e e o e et/1

H mm d
a l r pr s nt t h t th D ivi n C m p ssi n t u h d by
a r er z e e e s a e e o a o , o c e the
su ff rings in h ll rd i s th r l
e ef ll in b nd g t h r i
, o a n e e eas e o a o a e e e n .
2 68 T
ithe fig uri ne
c
nu b g i tem ture of the fi ahal ah

Th ey sh all st and fi rm th ey sh al l ris e up fro m und e r ,

the ea rt h a n d r e c e iv e th e ir N es ka m otfz in the l a nd of

I srae l For at th at ti m e the Holy Bl e ss ed O n e sh al l

.

di ffus e ov e r th em al l k inds of odours from the g a rd e n

of E d e n as i t is writt e n : The m andr ak e s giv e forth
,

a s m e ll R I s aac a dd e d ; Do not c al l it m andr ak e s

. .

'

[D u da zm
] but fri e ndship m e a ning t h a t body
a n d soul are fri ends an d co m p a n ions to e ach oth e r R . .

N a h m a n s aid : T h is w ord truly m eans D u da zm for

'
’

the D u da zm [und e rstood as the lov e appl e] bring forth

’

lov e i n the w orld W h at do e s thi s m ean ? Th ey giv e

.
‘

a pl ea s a nt s m e l l I t d escrib e s the re ctitud e of th ei r

’
.

d ee ds t hrough which t he i r Creator b e co m e s kno w n

,

a n d co m pr e h e nd e d by th e i r g e n e r ation And at our .

g at es are al l m ann e r of pl eas ant fruits n ew an d old ,

(Song of Solo m on vii I Ou r g at es th at is the ’

.
, ,

g at e s of h eav e n w hich a re op e n an d through which

,

the N es ka m otk sh al l d e sc e nd into the bodi e s All ‘

.

m a nn e r of pl ea s a nt fruits th es e ar e the N es / mm otk ’

o

N ew an d old th at i s t hos e w hos e souls h av e d e p arte d

’
, ,

fro m t he m for m any y ears an d thos e w hich have l e ft

th em for a few d ays p ast yet d es e rv e through the , ,

probity of th e i r action s to e nt e r the w orld to ,

H enc e it s ee m s to follow ind ubit ably th at the

K ab alistic w orld to co m e is the m ill e nni al e arth of
Christi anity an d h enc e the d estiny of the right eous i s
,

subst anti ally id e ntic al i n the Zo har an d in the

Apoc alyps e The t he o ry of the ri s en body i n the
.

“ ”
Se cr e t Co m m e nt a ry r ec all s also th at w hic h w as
“
m u ch b ett e r e xpr e ss e d b y St P a ul wh e n he s a id It a
.

is sown a n atu ral body i t is ra is e d a spiritu al b o dy ,

.

Z oha r Cr
, em o n a ed . p rt i
a . fol 80
. .
 GIhe
‘
w ri tten merit of g ab al i s m 2 69

The oth e r p a ss ag e is fol lo w s

as Whil e the
N es /za m a /z has its nou rish m e nt fro m the su pe rn a l
spl endou r the H oly Bl e ss e d O n e s ays to the a ng e l
,

D u m a /z : Go an d procl a i m to t ha t body th a t I a m
pre p ar e d to quick e n i t at the ti m e w h e n I sh all r ais e
up the j ust in the age w hich i s to co m e B ut the .

body ans w e rs : Sh al l I h av e pl easure w h e n I h av e

d ec ay e d ? [R e fe rring to G e n xvii i 1 2 w h e r e Sa r ah
. .

s ays : A ft e r I h av e w a x e d old sh al l I h ave pl ea sur e

,

E v e n w h e n I h ave d e c ay e d i n the d ust a n d h av e ,

d w el t i n the earth w h e r e w or m s a n d m ol es hav e e a t e n

m y fl e sh sh a ll it b e possibl e for m e to b e r e n e w e d ?
,

Th en the H oly Bl e ss e d O n e s ays unto N es /za m a /z I t

is th e re for e w ritt e n A nd the Lord s a id unto Abr ah a m
a nything too h a rd for the Lord ? (G e n xvi ii 1 3 . .
,

A t a ti m e w hich is kno w n to m e for ra ising the

d ead I sh all bring b ack to t hee th a t body m ad e
, ,

w hol ly n e w e v e n as it w as for m e rly th a t it m ay b e

, ,

l ik e unto the holy angels A nd th at d ay i s s e t a p a rt

.

for m e to r ej oic e w i th th e m as it is w ritt e n : The

,

glory of the Lord sh all e ndu re for e ve r : the Lord

sh all rej oic e i n H i s w orks (Ps civ . .

W e s ee th e re for e th at on the m ost i m port an t of

, ,

all subj e cts n a m e ly the d e stiny of the soul the

, , ,

K ab al ah has nothing to o ffe r u s bu t t ha t w hich Jew

and C h ri sti a n poss e ss ind ep e nd e ntly of an y s e cre t
doctrin e W e h av e not to consid e r h e re w h e t he r this
.

co m m on doctrin e is in s u fli c ien t but to r e m em be r only

,

th at it is so h e ld by occ ultists T hat the ri s e n body

.

i s tra n s figu re d w e l earn fro m the follo w ing p ass ag e ,

w hich i s al so a sp eci m e n of K a b al istic ang el ology .

fo l 66
. .
2 70 Ihe iBortri rre
G
‘
s ub fitteratnre of the fiahs l ah
“
Wh e n it is s a id H is s erv ant (Ge n xx iv this . .

m e a ns the s e rv a nt of E lo hi m The old est s erva nt .

‘

of his hous e ’
Who is this ? I t is M e t atron ,

w ho is appoi nt e d to glorify th e body i n the gra v e .

H e nc e i t i s w ritt e n : And Abr a h a m s a id u nto his

e ld e st s e rv ant n am e ly to M et atron the e ld e st , ,

of his ho us e for he is the fi rst of the cr ea tur e s of

,

E lohi m g o v e rning all t ha t b e longs to H im

,
The .

H oly Bl e ss e d O n e h ath giv e n him do m inion ove r a ll

H is hosts And w e h ave l earn ed s aid R Si m e on
.
, .
,

th at R Jos e p h s aid o n the a uthority of R ab th at all

.

th e hosts of the s e rv a nt t a k e d elight a n d fe licity i n

the pur e n e ss of the s o ul W e h av e l e arn e d a ls o t ha t

.

the light of the soul in the w orld to co m e is r e at e r

g
th an the light of the Thron e an d t hat the soul t ak e s
”
the l ight fro m the Thron e .

The l a st st at e m ent s ee m s to m ea n th at the glory

of God i s e ss e nti al to the Godh ead but the soul m ust ,

a cquir e he r l ustr e .

W e m ust l e av e th es e int er e sting fr agm e nts at t hi s

point M uch as w e m ay d e spis e the i m b ecil e th eory
.

w hich w ould a ttribut e t he m to the inv e ntiv e g e nius

o f Mos e s d e L e o n it s ee m s qu it e cl ear th at th ey
,

a fford no s u pport to the occult e sti m at e of the Zoh a r .

X . TH E L E SS E R SE CT I O N S O F TH E

BOOK OF SP L E NDOUR

W e h av e n ow p ass ed in r evi ew the chi e f tr a cts

and fr ag m ents w hich consti tut e the Zoh a r B eyond .

Z oha r Cr
, em o n cd p rt i
a .
, a . fol 7 66. .
 ‘
dl he w ri tten w orb of fi ahal i s m 27:

th e s e th e re are v a rious l e ss er s e ction s w hich m ay b e

notic e d for the s a k e of co m pl et e n ess Th ey fal l .

und e r tw o h eads
a
. C e rt ain fr ag m ents not of consid e r abl e im ,

port anc e w hich are co m m on to the tw o ed zti on es

'

“
p r i n cz
pes n a
,
m e ly 1 Add ition,
a l P i,e c e s 2 E xc e rpts ,

fro m a co m m ent ary on Ruth ; 3 E xc erpts fro m a ,

w ork e ntitl e d M ansions or Ab o d e s 4 O n e portion ,

o f a tre atis e on the Secr et of Secre ts .

6 Oth er frag m e nts w hich are p ecul i a r to the

.

C re m on a edition an d are th e r e fo r e w anting i n th a t

of M antu a n am ely 1 The qu aint hist o ry an d dis
, , ,

cours e o f a Young Man ; 2 E xc e rpts fro m an ,

E xpl a n ation of the L aw ; 3 E xc e rpts fro m a C o m ,

m e nt a ry on the Song of Solo m on ; a d iscours e

“
b eginning Com e an d See 4 So m e pi e c e s ,

e ntitl e d Tradition al R ec e ptions .

A . TH E A D D I TI O N S
The s m al l ddition a l pi e c e s w hich p ass und e r
a

the g e n e ric n a m e of To s e ph tha i s a dd zta m en ta or

'

,
. .
, ,

acc e ssions are sc a tt e r e d through the C r e m on a fol io

,

as follo w s — P a rt I col 8 3 87 1 4 5 1 7 6 1 8 8 1 89
. .
, , , , , ,

20 3 . 2 2 2 . 2 5 9 . 2 6 5 . 2 9 5 . 30 3 . 3 1 8. 6
3 7 37
.
1 , 4 8 7 , 5 1 3 ;
P a rt I I col
. .
4 8 , 1 07 , 1 20 , 1 6 3 , 2 3 8 , 35 4 6 ;
8 ,
2 P a rt I I I .

col . 1 17, 1 49 , 1 55 ,
1 6 3, 177, 1 84 , 1 86 ,

191, 27 4 , 33 44 1, of th e s1e fr
. a g m So m e
e nts a re

a dd re ss e d m ore p a rticul a rly to pro fic ie n ts in the

s ecret things of K ab al istic doctri n e P e rh aps the .

m ost cu rious of a l l conc e rns the Tr e a su ry of So ul s

situ at e d in the su pe rn al E d e n .

B e fore th e w orld w as crea te d a ll the spirits of

the j ust
'

the r a tion al spirits the R u acb zn ] w e r e ,

 Ihe
G yortri ue s ub fitt the fi
‘
272 ers ture of s hal ah

h idd e n b e for e H im in thought each in his lik en e ss ,

t he y e xist e d in the d ivi n e thoug ht poss essing ,

ch ar act e ristic i ndividu ality ] B ut w h e n H e form ed .

th e w orld th e n w e r e th ey
,
r em aining
b e for e H im i n th e ir o w n li k e n e ss es yea e v e n i n the
, , ,

high e st pl ac e H e th e n g a th e r e d th e m i nt o a
.

tr e asury i n the sup e rn al g ard en of E d e n an d th at ,

tr ea su ry is n e v e r fi ll ed but cri e s out for e v e r ,

‘
B e hold the for m e r things a re co m e to p ass an d
, ,

n ew things do I d ecl a re (I s a xlii Wh at ’

. .

d o e s this m e an ? I t m e ans I sho w forth a ll by ,

th e i r n a m e an d t his tr e asu ry h at h n eith e r d esir e

,

nor a pp etit e s av e only to a ccu m ul at e souls th e r e in

,

[t h e w ord h e r e u s e d signifi e s th e high e r soul or ,

third principl e o f the K ab ali sts ] ev e n as Gekem zon , ,

w hich h ath n e ith e r d e si r e n o r lust s av e only to t a k e ,

souls an d to puri fy th e m c al ling d aily Giv e "Giv e ' , ,

Wh at do es this m ean ? I t m eans Burn " Bu rn '

,

A n d th a t tr e asury r e c e iv es a ll soul s till the ti m e th ey

a re cloth e d an d co m e do w n to thi s w orld Through .

the si n of A da m K a d w an [not the su p e rn al A d a m

o f the A tz il u thic w orld ich brought o n the e vil

] w h ,

sid e to the w orld the soul m ust b e ,

cl o th e d in th e s e g a r m e nts w hi ch are the ot he r ,

”
g a r m e nts n o t the origin al v e st m ents of u nfa ll e n

m an but a co a rs e r m at e ri al
,

pr Zhr
Co m M ntu w h r it is s id t h t ll t hings
a e o a 11 . 20a , a a, e e a a a

an d l l cr tur s b f r t h y w r
a ea ss ci t d w it h th univ rs d
e e o e e e e a o a e e e e, a n

w h t v r th
a e ti m f t h ir xist nc pp r d in th ir tru f r m s
e e e o e e e e, a ea e e e o

b f r G d t th b ginning f th pr s nt cr ti n
e o e o a e e o e e e ea o .

1 B r dy diti n f th Z h r iii 3 3 6 S ls M ntu diti n

‘
o e o o e o a ,
. 0 . ee a o a a e o
,

11 97
. c nc rning th pr f und m yst ri s f t h t P l c f L v w h r
a, o e e o o e e o a a a e o o e e e

in ss m bl d ll th w ll b l v d s uls f th C l sti l K ing w h i

are a e e a e e -
e o e o o e e e a , o s

j in d t t h m by kiss s f l v
o e o e e o o e .
 ‘
wr i tten
Ul he " m at h of i nhal a nt 2 73

Fro m t his it follo w s th at the sin of Ad am d id

not t ak e pl ac e on ea rt h bu t i n a high e r region which , ,

i s ind ee d a r e cu rre nt l eg end o f m ysticis m The .

i nvol ution an d confusion of K ab alistic psychology

is w e ll illu strat ed by a noth e r p ass ag e
“
I t i s w ritt e n : L et the e a rth bring for th the
l ivi ng c reatur e (G e n i T his m eans the ani m al
. .

n ature [N ap/15 5 11 ]w hich is the high e r li fe Cb a za /z

’

m e a ning possibly the N ephew/z of the fourth

principl e of the K ab alists accord ing to o n e clas s ifica

tion C/za za k is re fe r abl e to C/zoé m a/z in the Sephiro tic
'

syst e m ] And b ec aus e thi s li fe of the a ni m al n atur e

.

N
[ p e he w /z C/za i a /z] i s hol in e ss fro m a bov e so wh e n th e ,

holy e a rth draw s up through her a n d i s co m pris e d i n ,

he r th e n is s he c a ll e d th e h igh e r sou l
,

And co m e s ee "Wh e nso e v e r the c h ild of m an w alk e th

,

i n the tru e w ay w he n hi s m outh an d tongu e utt e r

,

forth holy words this h igh e r soul ,

cl eav e t h unto h im an d he i s the fri e nd of his Lord

, ,

h avi ng m any w atch e rs prot e cting him on al l sid e s .

H e i s d e sign at e d for good abov e a n d b e low an d ,

”
the holy Sh e ki n ah r e sts upon him .

B . TH E C O M M E N TA R Y O N R U TH

The few fr ag m e nts of unk no w n Mid ras /z the

R u t}: w hic h occ ur in the Zoh a r w ill b e found i n the

C r e m on a e d i tion P a rt I col 6 1 8 6 an d P a rt I I I
,
.
, .
, ,
.
,

col 1 1 4 1 24 1 30 1 7 4 1 8 1 1 84 3 3 2 5 3 0 I t should
.
, , , , , , ,
.

b e not e d th at a Mzd ras /z R u t/z is a ttribut ed to R ab

'

the l a st m a st e r of the Tan a ite s w ho di e d in A D 24 3 ,

.
,

l bzd 30 m , 6
'

. .
2 74 I he
G
‘
B
c
artri n e anh fitteratnre of the fi ahal ah

an d I b e li eve th at this work has n ev e r b ee n

as

print e d it is possibl e th at it is the sourc e of th e s e

,

quot ations Th e re i s al so e xt ant an all egoric al

.

"
co m m e nt a ry w hich h as b e en t w ic e pri nt ed an d ,

e t a noth e r attribut e d to the fourth c e nt u ry

y ,
.

C . TH E M A N SI O N S OR ABO D E S
W e h av e a lready m ad e acqu aint anc e with a
work a nt erior to the app ear anc e of the Zoh ar in
w hich th e r e is a m ethodic a l d escription of h e av en .

I t m ust not b e confus ed w ith the e xc erpts w h i ch ,

und e r the abov e titl e t e r m ed in the origin al ,

H I K L V Th r e nd e r ed P a l ac e s by R o s en ro th giv e
, ,

a ccount of the structur e of P a r a dis e an d the infern al

r egion Th e ir pl ac e s i n the C r em on a e dition will

.

b e found in P a rt I col 1 1 6 et s eq ; P a rt I I col 3 5 8 .

,
. .
,

‘
ez s eq an d col ,438 The m ansions are s ev e n in . .

nu m b er an d w e r e the origin al h abit ations of the

ea rthly Ad a m A ft e r the fal l of m an th ey w e re .

r e constitut ed an d b e c am e the abod e of the s aints .

The t e r m w hich signi fi e s M a nsion T e m pl e or P a l ac e , ,

is appli ed to Ma l /su m i n w hich Tzpker etk is s aid

’

to b e conc eal ed as in a p al ac e So also the n am e .

Adon ai [A D N I ] Lord i s the P al ac e o f T etra , ,

g ra m m ato n b e c a u s e it is th e s a m e nu,
mb e r as

This n am e i s attribut ed to
B zm zk a n d i n an e sp eci al m ann e r to K etfier on
'

, ,

the a uthority of the Zoh a r prop e r for H I K L , ,

P a l ac e is the pl ac e i n w hich H K L th at is the

, , ,

’ '

Com m en tatzo A Il egor i ca taper qu zfl qu e p a r wr L z6el /or,

’

' '

Can tzcu r Ca n tzcor u m , L z6er R u zlz, & c See B arto lo cci, B z6 [i a6

’
‘

.
’

. . The s e

c om m e nt ri s w ith ll g ric l xp siti ns f th

a e ,
“
a e o a e o o o e A nci nt R bbins
e a ,
”

we r print d t V nic in 5 4 5 d g in in 5 5
e e a e e 1 an a a 1 0 .
 t
‘
e Wri tten mm of fi abal i s m 275

al l , is cont ain ed s ee ing th at K at/tar i ncl ud e s the

,
'

w hol e w orld of A tz zl u t/z I n a s e ns e also the t e rm

.

i s a ppl i ed to al l the I n the pl ur al ,

H I K L V Th P al ac e s are the branch es of the

,

Sepfzzr otlz i n the infe rior w orlds The p al ac e of

'

the H oly of H ol i e s corr e sponds s ays R o s e n ro th , ,

to the thr ee s u pern als .

The Zoh a r prope r has also a good d ea l to t ell us

conc e rning the s ev en h eav ens o n e abov e the oth e r , ,

“
li k e the l ay e rs of a n on ion E a ch h eav e n tr e mbl e s
.

with fear of its Lord through who m th ey al l e xist

,

an d al l are t ak e n aw ay O v e r al l the H oly Bl e ss e d

.

”
O n e holds al l in H is pow e r Th e re are also s e v e n
“
ea rths b elow a rr a ng ed a ft e r the s a m e m a nn e r
,
Th e s e .

e a rths are d ispos e d according to th e ir n a m e s an d ,

b e t w ee n th e m i s the G a rd e n of E d e n and G eh e nn a .

T hey are i nh abit e d by creature s of w ho m so m e h ave

fou r fac e s som e two w hil e oth e rs are singl e vis ag e d
, , ,

l ik e hu m ani ty Th ey are not the child re n of Ad am

.

so m e of th e m are cloth ed in skins an d ot he rs i n

“ ”
sh e lls l ik e the w or m s w hich are found i n the e a rth
,
.

I t w ould s e rv e no purpos e to e n l arg e upon m onstrous

inv entions of this kind The conc e al ed m e aning
.

which som e occultists su ppos e th e m to poss ess is

a g a in e vid e ntly the pl a n upon w hich th ey a re b a s e d ,

an d to und e rst a nd th e m is to kno w the m e thod by

w hich th e y c an b e c alc ul at e d out so to sp ea k In ,

.

n e it he r c as e a re t hey j ustifi e d to reason For .

‘
e x a m pl e , w e hav e j ust s ee n t hat A D N I is the
m a n sion of J H V H ; by counting the numb e rs of
t he s e n a m e s w e s ee w hy the K ab al ists s aid this ,

but w e do not s ee th at i t s e rv e d an y reason abl e

pu rpose to s ay it I t is e nt e rt a ining an d c uri o u s
.
,
276 t
‘
e g ortri u e nu b £ i teratnre of the fi ahs l ah

but at the s am e ti m e it i s a ssuredly th eosophic al

fa nt asi a .

D TH E
. SE C R E T OF SE C RE TS

The singl e frag m e nt hich is e xt ant of thi s w

tre atis e is found in P art I I of the Cr e m on a edition .

,

b eginning at col 1 3 4 I t treats fi rstly of the con

. .
, ,

n ec tio n b et w e e n the soul an d the body of w hich a ,

su ffici ent id ea has b e en conv ey e d by pr evious quot a

tion s an d s econdly of p hysiogno m y w h ic h no
, , , ,

doubt in a c ert ain m ann e r conn ects w i th the lowe r

,

divisions of occult sci enc e but i s not of m uch ,

i m port a nc e to our inqui ry I t m ay how ev er b e .

, ,

w orth w hil e to s ay t hat K ab alistic p hysiogno m y

prov e s as might b e e xp e ct e d to h av e no conn ection
, ,

w h atso ev e r w ith an y acc e pt e d principl e s to w hich t h is

e m piric al a rt m ay b e suppos e d to h av e a tt a in e d a n d ,

i s ind ee d pu rely a rbitr ary a n d conv e nti o n al L av at e r

, ,
.

w as so m e thing of a m ystic b u t fortun at e ly for his ,

subj ect he borro w e d nothing as prob ably he kn e w

, ,

not hing of the Zoh ar an d its conn ections

, Four .

g e n e r al typ e s of the hu m an count en anc e are dis

tin gu is hed an d th e s e a re r e fe rr e d to the fac e s of the
,

fou r living cr eatur es in E z e ki e l s vision W e h av e ’

.

th us the l eonin e the bovin e an d the aquilin e typ e s

, ,

a n d a not he r l e ss ea sy to ch a r a ct e ri s e but corr e spond

, ,

“ “ ”
ing to the l iving cr eatur e w hich had the l ik en ess
of a m an “ The approxi m ation of an y individ u al
to a giv e n typ e d e p e nds upon his int e ll ectu al an d
mor al r ank P hysiogno m y ho w ev er according to the
.
, ,

Se cr e t of Se cre ts “
do es not consist i n the e xt e rn al
,

l i n eam e nts but in the fe atur es which are m yst e riously

,

dr aw n w it h in us The feature s of the fac e v ary

.
,
 fl he w ri tten merit of g ahal i s m 277

follo w ing the form w hi ch i s i m pre ss e d on the inw a rd

fac e of the spiri t The spi rit only produc e s al l thos e
.

physiogno m ic al p eculi ariti e s w hich are kno w n to the

w is e a n d it i s through the spirit only th a t the fe atu r e s
,

poss ess m e aning Wh en spi rits a n d souls p ass ou t of

.

E d en the Supr e m e Wisdom ] th ey poss e ss a

c e rt ai n for m which is a ft e r w ard s r e fl e ct ed i n the

”
fa c e. M G abri e l D e lan n e the l at e st an d p e rh aps
.
,

m ost a cco m pl ish ed w rit e r on the Fr e nch th e ory of

re inc a rn ation w ould s ay th a t the Z o haric fr ag m e nt
,

h e re r e fe rs undoubt e dly to the pe ris prit of the K ard ec

school of spi ritism w hich he holds to b e the pl an or ,

typ e upon w hich the body of the m an is fashion ed .

“
The Secr e t of Se cre ts also pr e t e nds th at e v e ry
fe atur e i n a given count e n anc e indic at e s to thos e w ho
can r ea d th e r e i n w h e th e r it is possibl e or not for the

poss e ssor to b e initi at ed i nto d ivin e myst eri e s ) “ It

i s p e rh a ps u nn ec ess ary to s ay th at the fr ag m e nt do e s
, ,

not d isclos e the rul es w hich gov e rn e d the s ag e s i n

th e i r d isc e rnm e nt so th at the K ab alah is not l ik ely
,

to b e of m uch pr actic al u s e to the few occul tists w ho

m ay be i ncl in e d to incl ud e physiognomy wi thi n the
ch a rm ed ci rcl e of the s ecre t w isdo m .

E . TH E D I SCO U RSE OF TH E Y O U N G MA N

The l ittl e h istory

hich has p ass ed u nd e r thi s w

n am e wil l b e found i n the C re mon a edition of the

Zo har P a rt I I co m pris e d in a fe w columns 9 1 et
, . .
, ,

ritings f th G n R Sh
I n the w h d t h r lit r tur
o e ao . ereera an o e e a e

pr c ding th pp r nc f th Z h r w m t w it h n ti ns f
e e e a ea a e o e o a e ee o o o

physi gn my d c hir m ncy f pm ll l k ind Th y r cur th

o o an o a o a a e . e e tn e

suppl m nt f th Z h r
e e s o e o a .
2 78 GIhe £ortri ue
‘
aah fitteratnre of the fiabaIah
“
w hich follo w shortly aft er the Book of Con
”
c eal m e nt .I t i s the childish account of an i m possibl e
or c e rt a inly an e xtre m e ly unint e r e sting r abbinic al
prodigy the son of R H am m n u n a but l iving at the
,
.
,

p eriod i n qu esti o n w it h his w idow ed m oth e r i n a

c e rt a i n vill ag e O n e d ay tw o discipl e s of R Si m eon
. .

b en Jo cha i n a m e ly R I s a ac an d R J ud ah p ass e d
, , . .
,

through this vill ag e on a j ourn ey an d p aid a visit to

the wido w Wh e n he r son r e turn e d fro m sc h ool s he
.

w is he d to pr e s e nt hi m to the r abbis to r e c e iv e th e ir

bl e ssing but he d e cl in e d to appro ac h th e m a ft e r the

, ,

un am i abl e m ann e r o f prodigi es The r eason assign ed .

by the n arrativ e is t hat he disc e rn ed by the odou r of

t he i r g arm e n ts th at th ey h ad not r e cit ed the r e quisit e
“
H e ar O I sr ae l " i n honour of the unity of God
,
”
.

H e did not ho w e v e r disd a i n to conv e rs e a t the t abl e

, , ,

d eliv e ring sundry discours es (1 ) On the sy m bolis m

of w ashing the h ands a function of so m e m yst e ry , ,

b e c a us e it is w ritt e n So th ey sh al l w ash th e ir h ands

,

a n d th e i r fe e t t h at th ey d ie not x xx th t
, (E x a . .

is A aron an d his sons w h e n e nt e ring the t ab ern acl e

, ,

of the congr eg a tion ; (2 ) O n gr ac e b e for e m eat ; (3 )

O n the Sh e kin ah ; (4 ) O n the utt e r anc e of J acob ,

“
The Ange l w hich r e d eem e d m e fro m a ll e vil bl ess ,

”
the l ads (G e n xlviii . a n d on oth e r m a
. tt e rs .

The c autious critic w ill not b e pr e p a r ed to d e ny th a t

the inv e ntion of this history w as b eyond the g e n ius

of R Mos e s d e L e on H o w ev e r the discou rs e s con

. .
,

v i n c e d the discipl e s of Si m e on b e n Jo ch a i th at such

a pr e cociou s yout h could not b e the child of h u m a n

p are nts an d the gre at light of K ab alis m w h e n the

, ,

r e m arks w er e r e p eat ed to him coincid ed w ith this ,

opini o n .
 Ql he
‘
W r i tten w orh of ahal i s m
fi 2 79

O u r an alysis of th e Zoh a r r eg a rd ed as a lit e rary

,

doc u m ent has r each e d its ut m ost l i m it an d this

, ,

sp eci m e n of the m att e rs not i ncl ud ed i n the M antu a

r ec e nsion m ust b e h e ld to s e rv e for the w hol e .

Though he r eg ard e d the M antu a ed ition as Codex

eor r eetzes
,
R o s e n ro th in garn e red a ll the tr acts a n d
fr ag m e nts em brac e d by th at of C r e mon a w h en he
prod uc e d his own c ar e ful cod ex ; but i t m ust b e
re m e m b er ed th at the Zoh ar had i n all prob abil ity
grown und e r the h ands of tr a nscrib ers an d m ak ers of
gloss e s d uring the sp ac e appro aching three c e ntu ri e s
, ,

w hich e l aps e d b e t w e e n its fi rst pro m ulg ation an d the

d at e wh e n it w as fi rst pri nt e d W e hav e no m e ans .

of kno w ing how m uch of i t w as actu ally cont ain e d i n

the script of Mos e s d e L e on The suspicion u nd e r.

w hich i t h as r e m a i n e d m ay b e p a rtly account e d for

by its fr equ e nt quot ation of u nkno w n w ork s which

h av e b ee n consid e re d fictitiOu s but the Zoh ar w as
e dit e d prior to the p e rs e cution of the J e w s in a ugur at e d

by the atrocious ed ict of F e rdin and an d I s ab e ll a an d ,

m a ny docu m e nts e xi sting i n Sp a i n m ay h av e b ee n

d e stroy ed duri ng th at fi e ry e poch Ag ain i t i s .
,

i m possibl e to s ay th at C ontin e nt al l ibr ari es cont a in

no MSS by w hich ths e xc e rpts o f the Zoh a r m ight
.

b e j usti fi ed The unprint e d l it e ra tu r e of J ew ry ha s

.

b ee n c at alogu ed by v a rious bibl iogr aph e rs but no ,

critic al kno w l edg e of its cont e nts i s possibl e by

r ecou rs e to bibl iogr ap hi e s L et us t ak e for e x am pl e
.
, ,

the p a ss ag e s fro m a com m e nt ary on the C a nticl e o f

C anticl e s w hich is p ecul i a r as w e hav e s een to the

, , ,

C re m on a edztzo pr zn eeps Th e s e e xc e rpts h av e not

' ' ’

.
,

I b e l iev e b ee n id e ntifi ed but th e r e is a MS i n the

, ,
.

V atic an Libr ary w hich i s m e ntion ed by B u x to rf

 fil he finetri u e s ub fili terature of the fiabal ah
’
C
2 80

und e r the v e ry s am e titl e n am ely M “

'

, ,
zd m s /z Clea z eetk .

I t i s the w ork a s he t ells us of an u n ko w n author but

, , ,

a uni for m tr a dition a ssigns it to a Tan ai te c o m m en

t ator ci rca A D 1 00 Th e e xist e nc e of such a

. .

work of cours e pr edic at e s nothing ; but w hy

, ,

should a co m m ent a ry on the Song of Solo m on

b e c all e d MD R Sh C t l Th w hich is und e rstood a s ,

a r e fe r e nc e to P rov e rbs xxii 2 9 ? I sp eak und e r .

corre ction but I kno w of no gr o und e xc e pt i n the

,

idiosyncr asy of the a uthor a n d I a m inclin ed to in fe r ,

th e r e for e th at the s am e c atc h w ord w ould not hav e

b ee n us ed by tw o w rit e rs but th at the e ditor of the ,

Zoh ar quot e d the a ll eg ed Tan aite tr eatis e .

XI . TH E A N C I E N T A N D LAT E R
S U PP L E M E NTS

The sudd e n pp ear anc e in public of a w ork which

a

e ith e r has or pu rports to h av e r e m a in e d in conc e al m e nt

fo r s ev e r al c e nturi e s m ay b e e xp e ct ed to l ea d to the
discov e ry or m anu factur e of continu ations or con
n e c tio n s th e r e of an d thus w e h av e tw o s e ri es of
,

Z o haric w ritings subs e qu e nt to the B o ok of Spl e ndou r

a n d distinguish ed a s its a nci e nt a n d l a t e r suppl e m e nts .

As producti o ns of th i s kind m ultiply t hei r a uth e nticity

do es not t e nd to a ssu m e a strong e r gu is e an d the ,

docum e nts w ith w hich w e s hal l d eal in thi s s ection

the r ead e r will do w el l to r eg a rd a s w ithout d e t e r m in e d

ng l t r MS c
A mo a e . om m e nt ri s ls in th V tic n B t l i
a e , a o e a a , ar o occ

m nti ns t h t f R A br h I s c T m h L vi th p hysici n
’
e o a o . a a m b en aa ze ac e , e a ,

an d t h t f R I m m nu l b
a o . a e en S l m n w ritt n t w rds th
o o o d f th e o a e en o e

fift nth c ntury

ee e .
 ‘
t e w ri tten mm of fi abal i s m 28 1

cl ai m s . I should add ho w ev e r th at consid erabl e , ,

i m port anc e an d authority h av e be e n al w ays ascrib ed

by K ab ali sts to the Anci e nt Suppl e m e nts an d ,

a ccording to Fr a nck t hey h a v e b ee n kno w n a s long

a s the Zoh a r i ts e l f Th ey cont ai n e xpl a n ations of the

.

t e rm B R A ShI Th by R Si m eon b en Jo c ha i a ft e r .

s e ve nty di ffe r ent w ays an d h e nc e the w ork is divid e d,

i nto s ev e nty ch apt e rs w ith e l e v e n furth e r ch apt e rs

,

a dd e d a t the e n d I t w as pri nt e d by J acob b e n

.

N apthal i at M antu a i n 1 5 5 7 und e r the ed i torship of

I m m an u e le di B en ev e nto an d a pp e a r e d a g ain at ,

C r acovi a .

A m ong not abl e m att e rs in th e s e A nci e nt Suppl e

m e nts w e find the attribu tion of the m e m b e rs of the
hu m an body to the Sep/zzr otfi w h enc e the pr actic a l
'

m agic of the W e st m ay h av e obt ain ed l at er on its notion

of divin e and ang e lic n am e s rul ing thos e m e m be rs “ .

The a p e x of the h ead an d br ain is r e fe rr e d to K et/zer ,

the br a in as a w hol e to 5 6 06 77 1 6 6 the h e a rt to B zn a /z

’

, ,

the b ack an d br east are a ttribut e d to T the

a rms to C/zes ea a n d Ge6u a /z the l e gs to N ete a efz a n d

’
r
,

H ad the g e n er ative org a ns to j ered the fee t to

, ,

Ma lku th La te r K ab al is m r ecognis e s oth e r corr e s

n d e n ce s the a rb ita ry n a tur e of w hich is obscur e d
p o ,

so m e ti m e s by a n a pp earanc e of m e thodic a l pr e ci sion .

Th ere are b e tt e r t hings t ha n this i n the suppl e

m e nts to the Z o haric books an d i t m ay b e w e ll ,

suppos ed th a t so m e out of al l the s e v e nty w ays

of in t e rpr e ting the m uch d eb at e d w ord w hich -

“ ”
is r e nd e red be ginni ng i n G en e sis s hould b e

c rding t
A c o o the Z ohar its lf e the r ct figur f hu m nity
e e e o a

e x hibits th l tt rs
e e e of the Tetr agr a m sup rp s d up n th t h r
e o e o ne o e o e .

ii 4 M ntu
. 2a , a a.
282 Glhe gastri u e
‘
s ub ill i terature of the fiahal ah
sugge stive as w e ll as cu rious A singl e inst a nc e .

“
m ust h o w ev e r su ffic e
, , I n the b eginning God
.
‘

’
cr eat e d This is the sou l w h e n it e m e rg e s from
.

the boso m of its m oth e r an d is t aught th e r eo f .

‘
And the earth w as w i t hout for m an d void an d , ,

d arkn e ss w as upon the fac e of the d eep (G en i ’

. .

b ec aus e the ey e s of the soul w e r e clos ed H ath i t .

op e n ed its ey e s ? And God s aid L e t th e r e b e light .

’

H er eaft er m an i s g ath e r e d i n from this w orld an d ,

t his th en is w ritt e n about the soul And God s aid .

‘
,

L et the w a t e rs und e r the h e av e n b e g ath e r ed u nto

o n e pl a c e a n d l e t the d ry l a nd a pp ea r Wh e n the ’
, .

soul is r e mov e d fro m a m an his body r e m ains ev e n

as
‘
dry l and .
’

Th at Fre nch school of occultism w hich is j u st

b eginning to r ecognis e i n the pl ays o f Sh ak e sp ea r e a
v e il e d sch e m e of i n iti ation has i t m ust be ad m itt e d , ,

a n infl u e nti a l m ystic pr e c e d e nt i n the biblic a l e x eg e si s

of the Zoh ar of w hich the abov e p ass ag e s eem s to b e

,

a v e ry n e at inst a nc e a rbitr a ry b e yond a l l w ords a n d

, ,

y e t not w ithout a c e rt a in gr a c e of notion .

O n e of the m ost c e l ebr a t ed quot ations fro m the

Anci e nt Suppl e m e nts is ho w e v e r the Pray e r of , ,

E lij a h though it b elongs only to the pr e fatory p a rt

,
*
.

“
Lord of the unive rs e o n e alon e art Thou , ,

but not according to nu m b e r Thou art the m ost .

subli m e of all th at i s subli m e the m ost w ithdr awn ,

of all things conc e al e d an d conc eption c annot att ai n

,

Th ee T hou h ast produc e d te n for m s w h ich w e c all

.

a n d Thou guid e st by m ea ns of t h e s e the u n

kno w n an d invisibl e as We ll as the visibl e w orlds In .

N am e ly , the b ginning
e of the s c nd pr f c
e o e a e.
 fi he w ritten mat h of g ahali s ut 283

th em Thou dost v e il Thys elf a n d pe rm eat e d by Thy ,

pre se nc e th e i r h ar m ony r e m ains und isturbe d Who

, .

s oe v e r sh all d epict th e m as s e p ar at ed it sh al l b e ,

a ccount ed unto hi m a s i f he d is m e m be r e d Thy u nity .

Th e s e ten Sep/zzrotfz a re d e v e lope d i n succ e ssiv e gra

'

d ations so th at o n e i s long anoth e r short an d the

, ,

third int e rm ed i at e b et w ee n th e m ; but Thou art H e

w ho gu id e th th e m an d wh e th e r from a bov e or b e lo w
,

a rt guid ed Thys e l f by non e Thou h ast provid ed the

.

Sep/zzr otk w ith g ar m e nts w h ich s e rv e hu m a n s o uls as

'

i nt e rm ed i a t e ph as e s ; Thou h ast m u ffl ed th e m in
bodi es s o c al l e d i n comp ari s o n w ith the v est m e nts
,
-

surrounding th e m an d the t o t al ity corr e sponds to

,

the m e mbe rs of the hu m a n for m Thou art the .

Lord of the wor l ds the Fou nd ation of all found ations

, ,

the C aus e of a ll c a us e s ; Thou dost w at e r the Tr ee

fro m th at sourc e w hich spr e ad s l i fe e v e ry w h e re as ,

the soul spr ea ds it through the body B ut Thou h ast .

Thys e l f n e ith e r i m ag e nor for m i n al l th at is w ithin

or w ithou t Thou d id st e m an at e h eav e n an d earth ,

th at w hich i s above an d th at w hich i s b e lo w w ith the ,

c el e sti al and t e rr estri a l hosts Al l this didst Thou do

.

th at the w o rld s m ight know Th ee Y e t no o n e .

c a n conc e iv e Th e e i n Thy r ea lity ; w e kno w only

th at ap art fro m Th e e wh eth e r abov e or b e lo w th e r e
, ,

c a n be no un ity and th at Thou art Lord of all

,
.

E ach Sep/zzm poss e ss es a pre scrib ed n a m e a ft e r

'

w hich the a ng e ls are c all e d but Thou h ast no ,

d e t e r m in at e n am e for a ll n am e s are in for m e d by

,

Th ee an d Thou only givest th e m forc e an d r eal ity

,
.

I f Thou shouldst w ithd raw [fro m the v e stm e nts ] th ey ,

would b e l e ft l ik e bodi e s d evoid of souls Thou art .

wi se yet not w ith positiv e wisdom ; thou art

,
 Ihc gortri u e
G aub gi teratu re o f the fis hal ah
‘
2 84

int e llig e nt but not w ith a d e finitiv e int e llig e nc e

, ,

nor h ast Thou a fi x ed pl ac e yet all th es e things are

a ttribut e d to T hee so th a t m an m a conc e iv e Thin
, y e

o m nipot e nc e a n d m ay b e s ho w n how the univ e rs e

is guid ed b y m eans of s e v eri ty an d m e rcy I f t he r e
-

for e a right or l e ft sid e or an y c e ntr e b e n am ed it is ,

only to e xhibit Thy gov e rn m e nt of the e ntire univ e rs e

by co m p arison w ith hu m an actions but not b ec aus e ,

a n y a ttribut e can b e r ea lly i m put e d to Th ee corr e

”
s po n d in g e ith e r to l aw or to gr ac e .

The d istinction b e t w ee n God an d H is a ttribut e s ,

an d h enc e b e t w e e n God an d the S ephi r 016 w hich in /

,

a m ann e r are H is a ttribut e s e m an at e d is i nsist ed on ,

e ls ew h e r e in the Suppl e m e nts by the h elp of a striking

i llu str ation

“
W oe unto thos e w hos e h earts are so h ard en ed ,

whos e ey es so bl ind e d th at th ey r eg ard God as the

,

tot al ity of H is a ttribut es ; th ey are lik e unto a

m ad m an w ho should d e scrib e the King as the tot a lity
o f his i nsigni a . B e hold a k ing w ea rs his insigni a
only th at he m ay b e kno w n through th e m an d v e rily , ,

the Ki ng of Kings the Conc eal e d of al l the hidd e n

, ,

the C a us e of al l c a u s es i s d isgu is e d in a spl e ndid

,

g ar m ent so only th at H e m ay b e kno w n th e reby an d ,

th e r eby m ay i m p art to the d w ell e rs on this earth a

’

conc e ption of H is s acre d n atur e “ .

Thi s distinction h as at fi rst sight an a pp ea ra nc e

of consid e r ab l e profu ndi ty but p e rh aps i n the l ast
,

a n alysi s it is r a th e r childish th a n oth e r w is e for i t i s ,

obvious th at e v e n i n ou r finit e hu m anity th e r e is a

l at ent an d uns ee n n atu re b ehind all i ts m ani fest e d

uppl
S em e nt , 21 .
 ‘
Ul he w ri tten w orb of g ab al i s m 285

ch ar act eristics Man i s not e xh aust e d by any d e

.

sc ri ption of his attribut es an d to i nsi st th at this is ,

tru e al so of G o d s e e m s sc arc e ly n ec e ss a ry .

Fro m w h at has bee n quot ed abov e it w il l be s ee n

th at the Anci e nt Suppl e m e nts are id entic al in th e i r
t eachings w ith the Zoh ar its e l f an d so m e affi r m th at ,

the origin a l w ork had e xist ed from ti m e i m m e m ori a l

at F e z in W e h av e no m ean s of ch ecking
thi s st at e m e nt nor i s th e re an y authori ty for supposing
,

with I s aac My e r th at i t w as brought thith e r by dis

c ipl e s of R ab H ay the G a on of the Sag e s of C hirv an
,

on the C aspi an Se a ] Th e re i s on the oth e r h and :

, ,

no n eed to s ay th at hostil e critics m ak e u s e of w eak

points in the Anci e nt Suppl e m ents as i f th er e w e r e
no distinction b et w ee n th es e an d the Zoh ar prop er .

I n the s e ction on the bibliogr aphic al cont e nt O f the

Book of Spl e ndou r w e h av e s ee n w h at i s bro adly e m
br ac e d by the N e w Zoh ar n a m e ly a s equ el to the , ,

“ ”
H idd e n Co m m en tary certain addition al suppl e m e nts
, ,

a com m e nt a ry on the C a nticl e of C a nticl e s an d anoth e r ,

on the Book of L am e nt ations This enu m e r ation .

conveys no id ea of i mport anc e an d p erh aps it w ill b e ,

unn e c e ss ary to s ay th at occultists are for the most p a rt

un aw are t hat th e s e tracts are i n e xist e nc e I should .

a d d th at t he y h av e not be e n t ra nsl a t e d nor am I ,

a cqu a int e d with the e xist e nc e of an y print ed copy

beyond th at of C r aco w though it has b ee n t e r m e d ,

the ed ztzb p n n eéps This appea red i n 1 7 0 3 or s u b s e

' ’

.
,

qu ently to the K a 66a l a D en u da ta Its history s ee m s .

Co m p r th st t m nt w hic h r st
a e e a e e e s on the a uth ity f or o the

Suppl em e nts t h t th full public ti n f th Z

, a e a o o e o ha r is r v d f es er e or the
end of ti m e .

4 .
P hil s phy
(1
o o of I b n Ge bi rol , p 47
2 86 fil he gortri ue nu b fitteratu re of the B ahal ah
entirely unkno w n an d it w ould b e pre post erous to
,

m ak e an y cl ai m conc erning it I t m ay also b e not ed

.

th at l at er still I s aac b en M os e s of Sat ano w though

,

oth er w is e of so m e l it e r ary r eput e w rot e a forg ed

,

Zoh ar w h ich m ay h av e d ec e iv e d a few p ersons but it

,

w as sp eedily unm ask ed .

 B O O K V I

TH E W R I TTE N WO RD O F

K A B A L I SM :

TH I R D PE R I O D

A R GU ME N T

The gr w t h f K b listic lit r tur is sk tc h d firstly in th

o o a a e a e e e , , e

c m m nt ri s th Z h r d s c ndly in s m ind p nd nt
o e a e on e o a an , e o , o e e e e

tr tis s w hich c nn ct w ith th g n r l tr diti n Tw w rk s

ea e o e e e e a a o . o o

are ch s n f s p r t c nsid r ti n
o e or e a a e th Myst ri s f L v
o e a o , on e o n e e e o o e,

b c us f its g n r l di ffusi n d
e a e o e e a th pplic ti n f
o , an one on e a a o o

th K b l h t A lc h m y b c us
e a a a o f h i m p rt nc
e , e a f its d sign
e o t e o a e o e

an d th cr dit w hic h it h
e e bt in d in th m d rn sch l f
as o a e e o e oo o

occult is m .

I . E X P O SI T O R S O F TH E BOOK OF
SP L E NDOUR

TH Eworks w hich are r ecom m e nd ed by R o s en ro th as

a ssisting to a b e tt e r co m pre h e nsion of the Zoh a r fa l l

u nd e r tw o h ead s —n am ely thos e which are d esign e d ,

to e l ucid at e t echnic al m att e rs an d thos e w hich m ay

cl ai m to b e origin al e xpository tr e atis es I n the fi rst .

“ ”
a re incl ud ed the Word s of Und e rst anding w hich is ,

“
actu al ly a Z o haric l e xicon or voc abul a ry ; the G at e
”
of the E y e s which i s conc e rn e d w ith the Scriptu ral
,

p ass ag e s in the Zoh ar an d Anci e nt Suppl em e nts ;

an d the Z a r Z a lza 6 The second s ection cont ains
.
288 E he goetri u e
‘
au b fitteratu re of the fiabs l ah
the fa m ou s G ard en of P o m egr an at e s the W ay
“ ”
,
“

”
of Truth w ith
,
its s equ e l the F o unt of
Wisdo m an d the m ast e rly dig e st of the Zo ha r
,

“
prop e r e ntitl ed the
,
Vision of the Pri est .
”

O utsid e th e s e t her e are a fe w w orks w hich m ay

b e r e g a rd ed as e xt e nsi o ns or d ev e l o p m e nts of Z o ha ric
doctri n e but m o r e esp eci ally of th at p art w h ich i s
,

conc e rn e d w ith spiritu al e ss e nc e s The scop e of ou r .

i nquiry is too si m pl e an d e l e m e nt ary for the dis

c u s s io n of t e chnic a l m att e rs o r the pret e nsi o ns of
word books an d oth er coll ections w hic h d e al w ith
-

th e s e E xc ept in so far as t hey h av e b ee n utilis ed

.

in the A ppa ra tus of R o s e n ro th they w ill b e av a il abl e

,

to as th ey conc e rn only the H e br ew an d A r am a ic

, ,

schol ar w ho has a firs t h and acqu a int anc e w ith the

-

Zoh ar . To m e ntion th e m i n thi s pl ac e w il l b e

th er efor e su ffici ent an d w e m ay proc eed at onc e
,

to the consid e ration of the co m m ent ari e s an d

d ev e lop m e nts to w hich th at work g av e ris e an d to ,

the n a m e s illustr i ous i n l a t e r K ab al is m which are

, ,

conn ect ed with th es e .

A . M O SE S O F C O RDO VA
A ssuming th at the Zoh a r fi rst b ec am e known
in Sp ain tow ards the e n d of the thirt e enth c e ntu ry ,

th e r e w as a l aps e of tw o hundre d an d fi fty y ears ,

a ccording to the d at e s fi x e d by m od e rn schol a rship ,

b e fore any l it e ratur e fol lo w e d fro m it H enc e this .

l it e r atur e m ay b e l arg e ly r eg ard ed as a cons equ e nc e of

"
the Cr em on a an d M antu a e diti o ns Fr anck s ays t hat .

two Z o haric school s w e r e fou nd ed about the s am e

La K a66d l e, p .
4 .
 fll he w ri tten w orb of fi ahal is m 289

ti m e i n P al e sti n e n am ely the m iddl e of the si x

, ,

tee n th c e ntu ry the fi rst by Mos e s of Cordov a a n d

, ,

the s e cond by I s aa c d e Lori a O n the oth e r h a nd .

,

“
B arto l o cc i an d B as n age l a gr ee i n a ssigning M o s e s
’ ' '

of Cordova to the fourt ee nth c e ntury The ea rli er .

d at e i s of i m port anc e to the history of K a b a l i s m ,

b e c aus e c e rt a in sid e issu e s of docu m ent a ry criticis m ,

untouc hed in this study d e p end upon it H e r e I ,

.

n eed only s ay t hat Fr anck do e s not st at e his

a uthority or ind e ed his reason fo r acc e pting the
l at e r p e ri od I n e ith e r c a s e Mos e s of Cordov a i s
.

the fi rs t co m m e nt a tor on th e Zoh a r fo r a ssu m i ng , ,

th at B arto lo cc i w as m ist a k e n and th at B as n age

r e produc e d his e rror J os e ph G igate l la c al l ed the , ,

divin e K ab alist an d th a u m aturg e w ho w as of the ,

ti m e of Fe rdin a nd an d I s ab ell a w as a w ri te r on ,

the S ep/zzr otlz an d conn ects w it h the Se p he r Y e tz irah

'

r ath e r th an the Zoh ar though he r e fe rs to the ,

K ab al isti c Work of the Ch ariot .

As his n am e indic at es Mos e s of Cordov a w as ,

a Sp ani a rd but he trav e ll e d to P al e sti n e an d it i s

, ,

conj ecture d th at he w as instru m e nt al i n founding

the Ac ad e m y of Sap eth i n Upp e r G a lil ee n in e m il e s ,

fro m B eths aid a I n e ith e r c a s e he w as o n e of i ts

.

t ea ch e rs an d h elp ed to m ak e it ill ustrious for he ,

w as reg a rd ed by his fe llo w th eosophists as the

gr eat e st light of K ab alis m Sinc e Si m eon b e n Jo c hai .

Franck s ays th at he adh e re d to the re al signific anc e

of the origin al m onu m e n ts of K ab al is m but a lthough , ,

this a ppears w orthy of pr ais e he s ee m s to co m pl a in ,

th at R Mose s w as w an ting in origin a lity H o w e v e r

. .

'

B z6l zot/zeea
'

Magma Rabh m ea ,
' ’

t iv p 3 . . . 2 0 .

‘
r H irl ozr e der
'

j mf r, livr e vii . c 4 t v p
. 2 , . . . 1 94 2 .
2 90 fil he fi artri u e aub fitterature of the fiahal ah
this m ay b e the w o rk by w hich he i s kn o w n is of
,

high a uthority i n K ab al is m I t i s e ntitl e d the .

P
” '

G ard e n of Pom egran at e s ( R i m

’
a m es m m e m ) ,

r e fe rring to the v e rsicl e i n the C anticl e of C anticl e s ,

“ ”
iv 1 3
. Thy pl ants are an orc ha rd o f po m egr an at e s .

B as n age s ays th a t a ft e r the m a nn e r o f K ab a lists

, ,

h e discov e rs w h ats o e v e r he pl e a s e s i n th a t singl e

The p o m egr a n at e w it h its innu m e r abl e ,

s eeds i s a favourit e obj e ct for sy m bol is m an d the

, ,

g a rd e n orc hard or p ar adis e has d e ep l e ssons for

, ,

a ll m ysticis m H e r e i n a g e n e ra l s ens e it is the

.
, ,

tr easury of Scriptur a l m eanings an d the w o rd by ,

w h ic h i t is d e scrib e d h a ving fou r conson ants th e s e ,

m e a nings a re cl assi fi e d as fo u r : PR D S ; the P

signifi es the l it er al s e ns e R the m ystic s e ns e D the , ,

e nig m atic s e ns e a n d S th e s e cr e t a n d conc e a l e d s e ns e

, .

D w e ll ing upon th e s e i nvolv ed m e anin gs as m ay ,

“ ”
b e w e l l i m agin ed the G a rd e n of Po m egr an at e s i s
,

a n O bscu r e an d di fficult tr e a tis e a n d the att e m pt m ad e ,

by R o s e n ro th to dis m e m b e r it for the purpos e of his

A pp a r a tu s w hil e it giv es no i d ea of its cont e nts cr ea te s
, ,

a liv e ly i m ag e of its co m pl e x ity The a ttribution of .

the l e tt e rs of the T e tr agr a m m aton to th e S eplzzretk

'

the m ystic m e a ni n g of w ords d e priv ed of th e ir cont e x t ,

th e n a m e s a ppl i e d to the S ep/zzr oi fi th e ir s u p e rin

'

c e ssion an d th e i r uni o n w it h A zn S op/z the m yst e ry

’

-
,

o f the T h ron e an d the Sh e kin a h pri m e v a l T01 m a n d ,

B al m the unkno w n d a rkn e ss t he s e a re sp eci m e ns

, ,

h e r e a n d th e r e O f the subj ect m att e r B u t a s the .

hea rt of the K ab alis t i n opp o sition to the ascrib ed ,

ch a r act e r o f his n ation w as fix e d w it h p ecul i a r in ,

H
' '

zs l ozr e a es
’

j
'

mf s , l . vi l . c . 24 , v o l . v p
. . 1 94 3 .
 filhe
‘
w ri tten w orb of g abal i s m 29 1

te n tn es s on the e t e rn al d e stini e s of m an a n d not on

t e m por al conc e rns so his chi e f int e r est w as the soul , ,

e v e r r e cu rring i n his w ritings a s i f i t w e r e i m possi bl e ,

to aton e su ffici e ntly for the sil e nc e of his s acre d books .

Th e re i s t he re for e no n e e d to s ay th at a sp e ci a l tra ct
“
in the G ard en of Po m egran at e s is d e dic at ed to the
s ubj ect of the soul d iscussing the r egion fro m w h ich ,

i t e m an at es i ts pu rpos e i n the w o rld the profit of i ts

, ,

cr ea tion its union w i th m att e r its sup e riority ov e r the

, ,

a ng els its chi e f division s t heir r el ation o n e w ith

, ,

'

a noth e r the S eplzzr ot/z to w hic h th ey a re r e fe rr e d the

, ,

pl ac e s to w hich th ey r e sort aft e r d eat h the abs e nc e of ,

o n e or both of the high e r divisions i n m a ny i nd ividu al s ,

a n d the good a n d e vil a ng e ls a cco m p a nying e a ch

hu m an b eing The tr act al so d evot e s a v e ry c urious

.

ch apt e r to the s i m u l a cr u m w hich pre sid e s at g e n e r ation ,

a ph a nt a s m a l i m ag e of hu m an ity w hich d e sc e nds on

the m a l e h ead cu m cop u /a m a r zta l zs ex ereetzer znf er zu s

’ ’ ' '

I t i s affir m e d to b e s e nt fr o m the Lord an d no pro ,

creation c an t ak e pl ac e w ithout i ts pre s e nc e It is .

not of cours e visibl e ye t m ig h t b e s e e n i f l ic enc e

, , ,

w e r e giv e n to the e ye This ph a nto m or zz/zag o i s

'

prep are d for each m an b e fore he e nt e rs the w orld ,

a n d h e gro w s i n the lik e ness th e r eo f With the .

I sraelite s this si m ul acru m i s holy an d i t co m e s to ,

th e m fro m the H oly Pl ac e To thos e o f a n o t he r .

r el igion it d e sc e nds fro m the sid e of i m pu rity an d ,

h e nc e the chos e n p e opl e m ust not m ingl e th e i r

si mul acru m w ith th at of the G e ntil e]
N am e ly
r ct xxxi tr nsl t d in th K 66 l D m t
, Ta .
, a a e e a a a e
’
l aa a ,

A pp t i L 6 m S fi p
a ra us n z ru
'

d i t q o a)
:
a r s seeu n a, . 1 00 c re .

1 This f nt sy r sts
'
a th ut h rity f th Z h r w hic h st t s
a e on e a o o e o a , a e

t h t it is m n ti n f th c l sti l f r m f c h m i
—M t d iti n iii 7
a an e a a o o e e e a o o ea an , . a
.
,

an ua e o , . 10 .
 lithe y ortri u e au b fitterature of the fiahal ah
C
2 92

Anoth er curious sp e cul ation i s found e d on a

t e xt o f the Zoh ar w hich s ays th at the good w orks
p e rfor m e d by a p e rson in this w orld b eco m e fo r him
v e st m e nts of pric e in the w orld to co m e H e r e w as .

a p o e tic s e nti m e nt w hich ha d to b e m e th o dis e d a n d

m ad e l it e r a l in e vit ably by a l at e K a b a list W he n a .

m an w ho ha s p e rfo r m e d m a ny go o d w orks fin a lly

fal ls aw ay fro m rig ht eo usn e ss a n d is lost w h a t b eco m e s ,

of his e arl i e r w o rks ? Thoug h the si nn e r m ay p e rish ,

th ey s ays R Mos e s r e m ain I f th e r e fore th e re b e

,
.
,
.
, ,

a j ust m an w a l king in the w ays of the Sup e rn al

King ye t w a nting so m e t h ing of his v e st m e nts God
, ,

w ill s upply the d e fici e ncy fr o m the good w orks of the

i m pious o n e The pr e fe r e nc e is giv e n to th o s e w ho

.
,

t a k e n i n t h e i r youth h av e b ee n un abl e to fulfil al l

,

the pr e c e pts o f the L a w .

B I SA A C
. DE LO R IA
O f this K ab alist B arto lo cc i a n d B as n age h av e
v e ry lit tl e to t e ll us an d it is n o t n ec e ss ary to s ay
,

th at he i s ignore d by w rit e rs l ik e Gr ae t z H e is .

"
r e fe rr e d by B as n age to the s ev e nt e e nt h c e ntury an d
by Fr a nck as aire ady s ee n to t hat w hic h pr e c e d e d
.
, ,

i t H e has b ee n r eg a rd e d as the gr ea t e st r abbinic al

.

doctor a t his p e riod i n G e r m any H o w ev e r he di e d .

,

at Sap he th or Se p arth having publish e d n o t h ing ,

h i m s e lf t ho ug h so m e susp e ct e d tr e ati s es a re a ttribut e d

,

to h im The subst a nti a l a ut he nticity of the gr e a t

.

body o f his doctri n e s coll e ct e d by h is discipl e R ,

.

C hal m Vit al has n ot h o w e v e r b ee n c ha l l e ng e d a n d

‘

, , , ,

Fra nck b as e s th e r e on h is hostil e j ud gm e nt of L o ri a ,

H
' '

zs l ozre aer
’
j f
'

u z s, l . v11 . c .
31, p . 2 08 9, v o l . v .
 ‘
fil he W ri tten me rit of fi ahal i em 2 93

on the ground fi rstly that he w as l ik e Mos es of , , ,

Cordov a not origin a l an d s e condly th at he d e p art ed

, , ,

fro m Z o ha ric K a b al is m to i nd ulg e i n hi s o w n r e ve ri e s ,

a criticis m w hich s tu l tifie s i ts e l f I t is c e rt a i n ho w .

,

e v e r th a t Lori a d id i nnov a t e or e xt e nd a n d th a t thi s

, ,

is also his titl e to int e re st H e i s not a m e re e cho or .

r e fl ection an d he m ak e s good r eadi ng b e c a us e he is

,

a w i ld fan ta s ias t R o s e n ro th t e r m s him th e e agl e of

.

the K ab al ists I t i s of cou rs e i m possibl e to s ay ho w

.
, ,

far his scrib e a n d discipl e R C harm m ay h a v e d e ,

.
,

v e l o pe d his d e v e lop m e nts a n d e l abor a t e d hi s fa nt a si e s .

The v ast th e s aurus w hich r e pre s e nts both s e e m s

n ev e r to h av e b ee n print ed e xc ept in so far as it i s ,

giv en in the K a 66a l a D em eda ta w he r e the e xc e rpts , ,

e m bodying w hol e tr e a tis e s fi ll so m e three hu ndr ed ,

qu a rt o p ag e s of clos e print T hey i ncl ud e .

I The fi rst tr act so c all e d of the

.
, ,

i e Book o f D iss e rt a tions for m ing the s e cond vol u m e

. .
, ,

of the col l ection I t occ a sion e d an int e r e sting corr e s

.

p o n d e n c e b e t w e e n R o s e n ro th a n d H e nry M or e w h o ,

w as su rpris ed as he e x pr ess e s it by the un e xp e ct e d

, ,

n e ss of its doctri n e but fo und m uch w i th w h ich he ,

could sy m p a this e as w e s hall l e arn l at e r o n in the

,

book d e vot e d to the C hristi an stud e nts of the

K a b a la h .

I I A co m m ent a ry on the Book of C onc eal “

m e n t Tfor m ing the s e cond tr act in the six th v o lu m e

,

of the coll e ction I t i s not given in its absol ut e

int e grity—cuj u s m a x zm a m pa r tem i nfra ex /zz6em u s
.

' '

s ays R o s e n ro th : .

K a6 6a1a D en u da ta , A ppa r a tu s pa r : sem n da , i . 2 8 et seq .

1 I 6i a
' ’
. ii
pa r s sea mda , tr actatu : quar l u s ,
.
3 ct seq p . .

I I n the Pr af ah o ad L ed ar em , '
'

1 6 , vo l p . . ii .
 GIhe QBortri ue s ub fitt of the fis hs l s h
‘
2 94 er s tu re

“
I I I The Book of the R evol utions of
.

fo r m ing the fi rst tra ct in the fi ft h v o l u m e of the

c o ll ection which s e e m s to hav e b e en e v e n l arg e r th an
,

the Zo ha r its el f—in fact al m ost the c a m e l s lo ad of

’

the l e g e nd A portion of this tr act s ee m s to h av e

.

b ee n print e d or anot he r und e r a Si m il ar titl e an d

,
'

a ttribution n a m e ly D e p er eas r zwze S ep u lchre at

'

, , ,

V e nic e i n 1 6 2 0 tog et he r w ith D e P r eez6zzs r ec alling

'

, ,

a not h e r subj e ct tr e at e d in the coll e ction .

The L z6er D r u s kzm is a m e t a physic al i ntroduction

' '

to the K ab alah w hich d iscuss e s a v ari e ty of subtl e

,

a n d a bstrus e qu e stion s m uc h a ft e r the m ann e r of the

schol a stic p hilosop hy an d t he re i s no doubt th at ,

I s aac d e Lori a w ould h av e di ffus e d a gr e at l ight of

r easoning at Sal am anc a had he b ee n a Christi an
Doctor inst ead of a J ew ish R abbi H i s first point as .
,

he t e lls us i s o n e ov e r w hich the K ab al ists l at e an d

, ,

ea rly h a d a l r eady outw e a ri e d th e m s e lv e s n am e ly for

, , ,

w h at r ea son w e r e the worlds cre at e d an d w as t he i r

cr eation of n ec e ssity ? A ssure dly fro m the p e riod of

the A ng e l of the School s the h al ls of Sal am a nc a of , ,

P adu a of Louv ain an d the ot he r s e ats o f schol astic

,

l earning had e cho e d w it h this d eb at e P e rh aps the

,
.

K ab alists o w ed so m ething to th e Schol astics p e rh aps ,

th ey d re w both fro m o n e a not he r I n the e arly .

c e nturi e s of C hristi anity the s o c all e d A reop agit e -

offe rs curious poin ts of cont act w ith the syst em of

Sephiro tic e m an ation i n the a ng e l ic a] w orld a n d the ,

Wisdo m of the E xil e w as e nco m p ass ed on all sid es by

the gr eat d eb at e of Christi a n sp e cul ation I t w ould .

'
’
pneu m atzeu r, p
' ’

K a6 D en . .
par tzs ter tzce tr actatu s reeu n a u r .

2 34 et s e
q .
 llIhe
‘
w ri tten worb of § s bs l i s m 295

be int e re sting to discri m in at e the e xt e nt of the

tinctu re an d to a sc e rt a in w h e the r the pl u m m et of
K ab al is m sound ed lo w e r d e pt hs than the school m e n ,

b u t I doubt w he t he r the di m e nsions of the pre s e nt

v o l u m e w ould suffic e for this o n e e xcu rsion L et m e .

ind ic ate t he re fore the ans w e r of I s aac d e Lori a an d ,

p e r haps so m e stud ent at l arg e a m ong sc hol astic

qu a rtos w ill fi nd il lu m in ating p ar all els in the
Sc hol astics ‘
The ans w e r is t ha t God c a nnot fa il of
.

p e rfe ction i n al l the w orks an d n a m e s o f H i s

m agnific e nc e H is e xc e ll e nc e an d H i s glory ; but
,

unl e ss thos e w orks w e r e brought fro m p o t e nti ality

i nto ac t t hey could not hav e b ee n t e r m ed p e rfe ct as ,

reg a rd s e ith e r the w o rks or the n a m e s The n a m e .

Te tr ag r a m m a ton signi fi es p e rp e tu al e xist e nc e p ast , ,

pre s e nt an d futu r e in the condition of cr eation b e for e

,

the cr ea tion a n d t he r e a ft e r in the i m m ut abili ty of

,

t hings B ut i f the w orlds had n o t b ee n cr eat e d w ith

.
,

a ll t hat is in t he m it could n o t hav e thus signifi e d

,

the contin uity o f e xist e nc e s i n e v e ry inst a nt of ti m e ,

a nd Tetr ag a m m a zon w ould h av e b ee n a n e mpty

r
‘

n a m e H o w v e ry cu rious i s the tr each e ry of t his

.

r e asoning w hic h ascrib e s to a n am e of the D e ity an

,

e xist e nc e ind e p e nd e nt of the int e llig ent cre atu re s

w hos e conv e ntion it i s " But w e sh o uld prob ably fi nd

m any p aral l e l treac he ri es a m ong sc hol a stic re as o n e rs ,

w e re t he r e an y o n e a t ha nd to d isi nt e r th e m So also .

the n am e of A d on a i or the Lord i nvolv e s the id ea of

, ,

m inist e rs or s e rv a n ts an d i f t he r e w e r e no m ini st e rs
,

God could not be c all ed by this n a m e But aft e r the .

cr eation of the w orlds a n d the prod uction of the

H e m ust g furth r
o e , ho w e v r th n B
e , a . H area u in hi tr tis
s ea e De
l a Pl nlorophi e Sclw l artiqu e
'

. P ris 88
a . 1 0 .
2 96 fl he £ 0rtri ue s ub fitter s ture at the fis hs l s h
divin e w orks fro m pot enti al ity int o acco m plish m e nt ,

God has ful fill ed H is p erfe ction in eve ry op e r ation of

H is p o w ers an d in al l H is n am e s with o ut a n y
,

e xc e ption .

The n e xt point d iscuss e d by the L z6e7 D em /226 2

'
'

is w hy the w orld w as cr eat e d at the ti m e an d m o m ent

t h at it w as a n d not at an earli e r or for t hat m att e r
.
, , ,

a t a l a t e r e poc h The a ns w e r is th a t the supr e m e

.

a n d m ost e xc e ll e nt Lig h t i s in finit e e xc e edin co m

g ,

pr eh e nsion an d sp ecul ation an d th at i ts conc eal ed

,

found ation is fa r fro m all und erst anding B e fo r e an y .

t h ing w as produc e d by e m a n ation th er e fro m th e r e ,

w as no ti m e o r b eginning t he r e in Thi s i s the sol ution

.

of the di fficulty w h ic h i s O ffe r e d by al l o ffici al

th eol o gy an d it could hav e no asp ect of nov e lty at

,

th e l at e p e riod o f I s aa c d e Lori a I t m ay b e affi r m ed

.

i n a g e n e ra l w ay t hat w h e n the K ab al ists touch the

co m m on ground o f sp ecul ation th ey s e ldo m surp ass
th e i r e poch i n profundity or subtl e ty I m ight add ,

a lso i n the a d e qu a cy of t h e ir vi e w s though p h ilo ,

sophic al su ffici e ncy w as not of c o urs e to b e e xp ect ed

, ,

on an y sid e .

B ut it i s not oft e n an d it is not for long th at

w orks l ik e the L z6er D ea r/1 2m confin e th e m s e lv e s to
’

the co m m on ground of sp e cul ation a n d the K ab al ist ,

i n this inst a nc e p ass e s sp eedily i nto the tr ansc end e nt al

r egion of the Sepfizreta an d the m a nn e r of th e i r
’

e m a n a ti o n a noth e r qu e sti o n a s h e t e lls us which has

, , ,

i nv o lv e d all K ab alists i n controv e rsy Do th ey .

proc ee d fro m o n e a noth e r i n the si m plicity o f a

succ e ssiv e s e ri es or i s th e i r e m an ation in col u m ns ?
,

T he r e i s authority for both vi ew s an d a lso fo r a

th ird w h ic h r e pr e s e nts t he m a s a s e ri e s of ho m o
,
 fll he
‘
w ri tten mor b at fi s bsl i s m 2 97

c e ntric ci rcl e s Th e s e qu e stions s ays R I s aac are

.
,
.
,

ha rd a n d di fficult to r e solv e but h e o ffe rs a sol ution ,

on the a ut hority of the Zoh ar n a m ely th at b e for e , ,

the ord e r of t h ings w a s i nstitu ted t he y w e r e dispos e d ,

o n e ov e r the oth e r but a ft e r t hat ti m e i n three

,

pill ars thos e of M e rcy a n d Se v e rity w ith the

, ,

c e ntr al colu m n of w hich K et/zer is the s u m m i t an d

Ma l e/tu l le the b as e .

I n subs equ e nt ch a pt e rs the Sephzr ot/z are con

'

s id e red u nd e r a du a l a sp e c t n a m e ly a s r e g a rds the

, ,

portion of the D ivin e Lig ht cont a in ed in eac h an d as

reg a rds the cont aining v e ss el w h il e th e s e are ag ain ,

distinguish ed i nto an am bi e nt an d an in w a rd Light ,

a n d a n e xt e rn a l a n d int e rn a l v e ss e l The e x ist e nc e .

of m any w orlds prior to the Sephiro tic e m an ations

i s a ffi r m ed h e re i n follo w ing as w e h av e s e en both
, , ,

T al m udic an d Z o ha ric tr adition Fin ally s eve ra l .

,
'

cl assific ations of the Sep/zzr oz/z are consid e r ed in the

l ast ch apt e r .

The study of the L z6er D ru s izzm m ay b e

' '

e sp e ci ally r e co m m e nd e d to t h os e occultists w ho ha v e

b een t aught to reg ard the K ab alah as a doctrin e of

c e rtitud e w h e reas it is l arg e ly e m pi ric al its l e ading
, ,

th e or e m s giving ris e to as m uch d isput ation r e g arding

th e i r prop e r m eaning as the principl e s of an y oth e r
spe cul ativ e p hilosop hy .

The com m e nt ary on the Bo o k of C o nc eal m e nt

“
,

a s m ight b e e xp e ct e d is w ritt e n so m e w h at on the

,

[w a s a n on l u cen a o principl e I t do e s not yi eld i ts e l f

’
.

readily to an a n alysis of cont e nts as it t ak e s v a rious ,

p a ragraphs of the t e xt an d e xpos e s th e ir m eaning

cons ecutiv e ly w it h the he lp of the [ dr a R a 66a an d
,

the [ a r a Z u ta The p eculi ar d e sign ation o f the

’
.
2 98 fil he QBortri ue s ub fii ters ture of the fis bs ls h
tre atis e i s e xpl ain ed by P rov e rbs x xv 2 I t is the .

”
gl o ry of God to conc e a l a t hing an d xi 2 , .

Wit h the lo w ly is w isdo m The s e cond r e fe r e nc e .

e xpl a ins w h it i s t r m d both th Book of Conc e al

y e e e

m e nt an d t ha t o f M o d e sty O n the a ut hority of the .

Zo ha r s e ction Peka a e the b al anc e sy m bol w h ic h h as

,
’
, ,

m ad e t h is treatis e so fa m o us in K ab a lis m is e xpl a in e d ,

to r e pr e s e nt the M a l e a n d F e m al e principl e s w hich ,

“
ind e e d fo ll o w s fro m the d ev e l o p m e nts o f the L es s e r
The m al e d e not e s M e rcy the rig ht
”
H oly Synod .
,

h and pill ar of the Sep/zzm tk an d the fe m al e Se v e rity

'

, ,

th e pill ar on the l e ft h and T hes e principl e s a re .

t e r m ed the F a th e r a n d the M oth e r an d i n the ,

H e br ew A l p hab e t are r e fe r abl e to [ 0d an d N a n .

The F ath e r i s p erfe ct lov e a n d the M ot he r p e rfe ct

s ev e rity The l att e r had s e v e n sons n am ely the
.
, ,

E do m it e ki n gs w h o had n o fo und ation in the H oly

,

A nci e n t O n e Th e s e are e m pty l ights disp ell ed by

.

th e sou rc e of lights c o nc e al e d w it h i n th e M oth e r .

M a l e an d fe m al e are confor m ations of the H oly

A nci ent O n e corr e sponding to K et/zee an d repre
, ,

s e nt ed m ystic ally by thr e e h eads signify i ng : a ,

the Un m a nife st e d Wisdo m w h ich i s so w ithdr aw n ,

th at i t i s as t hough it w e r e not in contr adiction to ,

th at w hic h i s m ani fe st ed in the thirty tw o p aths ; -

6 the Supr e m e Cro w n w h ich is the H oly A nci e nt

, ,

O n e ; an d e the H e ad w h ic h n e ith e r kno w s nor i s

,

kno w n n am e ly the A zn S op k Thus on the o n e sid e

'

.
, ,

o f K el ker is Cfiokm a k a n d on the othe r i s the [a rea s,

D ezta s a n d Cleo/s w a b or Wisdo m is the F ath e r w hil e

'

, , , ,

the M oth e r i s the incr e m e nt of Und e rst anding i e ,

. .
,
'

B zn a /z .

T he s e inst anc e s of Lori a s skill in d e v e loping

’
 a
i he
‘
w ri tten m m of gs bs l is m 2 99

sy m bol is m of the t h re e sup e rn al Sephzr otk m ust

’

the

suffic e as a spe ci m e n of the w hol e co m m e nt a ry ,

w h ich i t m ay b e a dd e d do e s not proc e e d be yond

, ,

“
the fi rst ch a pt e r of the B o ok o f C o nc eal m e nt .

H e concl ud e s th a t the s u m of the w h o l e m yst e ry i s

t hat m an in his pr ay e rs should fi x his m ind upon
th e found a tion of a l l found ations t h at he m ay
,

d e riv e to hi m s e l f a c e rt ain i nflu e nc e a n d b en e d ic

tion from the d e pt h s o f th at sou rc e I n this m ann e r
.

the obscuriti e s of K a b al is m a re a t ti m e s re d ee m e d

by the si m pl icity of the l e sson w hic h is e xtr act e d

fro m th e m .

“
The Book of the R e vol utions o f Soul s i s n o
doubt a m or e fascin ating tr ea ti s e th an an obscure
e xposition o f so obscu re a w ork as the S ep/zer
D z en zou tlza but it i s a lso d i ffi cult to giv e a ccount of
'

it in a s m al l sp ac e b ec a us e the syst e m w hich i t

d ev e lops i s m uch i nvolv e d e v e n for a K ab alistic
,

w ork The gre at e st i m port a nc e h as b ee n a tt ach e d

.

to it by occultists l ik e E l iphas L evi w ho m ad e no ,

disti nction b e t w ee n Z o haric an d l at e r doctrin e I t .

will he th e r efor e us e ful to s ee w h at is r e ally involved

in the fam ous treatis e of I s aac d e Lori a .

The b asis of its sc he m e is the doctrin e of the

”
Book of Conc eal m e nt an d its e xpository synods ,

conc e rn ing the s ev e n E do m it e k ings w ho e m an at e d

a n d p ass e d aw ay prior to the prod uction of the pr e s e nt

unive rs e I n th e s e k ings th e r e w as good a s w e l l as

.

e vil a n d a s e p a r ation w a s th e re for e m ad e th a t w hic h

, ,

w as good b e ing u s e d for the m at e ri a l of the fo u r

K ab alistic w orld s as th ey are n o w consti tut ed E ach .

of th e s e w orlds accord ing to I saac d e Lori a has its

, ,

Maer opr os opu s Su pe rn al F a th e r Supe rn al M oth e r

, , ,
3 00 G
‘
het tri ue
Ihe g s ub fittet s tu r e of the fi s hs l s h

Mz r op r ospu s Brid e al l d e riv ed fro m the s e ve n

an d
’

e ,

kings A l ik e origi n i s attribut e d to souls an d th ey

.
,

a re dispos e d si m il a rly i n the four w orlds so m e corr e ,

s p o n d in g to the Brid e so m e to Mi cr op r osp as so m e to , ,

th e F a t h e r S up e rn a l so m e to the Sup e rn a l M oth e r , ,

a n d so m e a g a in to the Mrer op r osp a s in the w orld O f

'

A s s za k The to ta lity of th e s e souls constitut e s P syc he

’

i n A s s za a w h ich in r e fe re nc e to the sup ern al per

'

s o n al i tie s of t h a t w orld h as th e r e for e fiv e p a rts : the

P sych e i n the P sych e or N ep/ze5 6 of A s s iaé the , ,

w e ma a r f a etzv a s ; the m ed i al spirit or Ru ac h o f th e

’
’

Psy e/ze f a ezzv a

' '

the w ea r, the w ta l zta s ,

’

N es /ta zn a k
‘
or

or or i ndividu ality
'

Cka za k ; and the

’ ’

s zng a l a rzta r , ,

a ll b e longin g to the Psy e/ze f a etzv a or

’

N epkes /z of A s s za /e T he r e i s a si m il ar distribution
'

through the t h ree s up e rior w orlds [Q u ack an d its ,

fiv e fold d ivi sion b e ing r e fe rr e d to Yetz i r a h N ewa

-

m a k to B r ea k C/zi a /z to A tz zl a t/z an d j eekza a possibly

'
’
'

, , ,

to the w orld of un m a ni fe st D e ity w hich is b eyond

A mi/a rk Lori a s syst e m proc eeds h o w e v e r upon a

’
.
, ,

fiv e fold divi si o n o f four principl e s only

-
E a ch of .

the fiv e divisions are ag ai n attribut e d as follo w s in

the Se phiro tic sch e m e

I . N ep/zes k to Ma l/s u m the Kingdo m , ,

i . e
.
,
the

Brid e .

I I R a a efi to the Sep/zzr otlz of Mzer op ros op a s

' '

. .

I I I N es /ea m a/z to the M o th e r i e B zn a k

’

.
,
. . .
,

I V Ckza /e to the F at he r i e Cko/em ak

'

. . . .
, ,

V [ eefiza afi to K el ker i e the C ro w n

'
’
. .
, . .
,

W e are n o w in a pos mon to appre ci at e the

st andpoint of Franck wh e n he obs e rv e s th at Lori a
add e d h is o w n re ve ri e s to Z o haric t ea c h ing The .
 fiIhe
‘
w ri tten merit of fi s hs l i s m 3 o 1

d ev e lop m e nts h av e at the s a m e ti m e b ee n consid e r ably

si m plifi e d i n t his dig e st .

All t he s e soul s w e r e cont a in e d i n the proto

pl astic Ad am at the ti m e he w as fo r m ed s o m e ,

corr e spond ing to the he ad ot hers to the ey e s , ,

an d so w ith a l l the m e m b e rs N o w th e s e souls .

a re thos e of the I sr ae l it e s w ho are the gem,

W e m ust l o o k e ls e w h e r e
'

zm zca in ter ra i n .

fo r the origi n o f th e n a tions of the w o rld The .

re cre m e nts the e vil an d re iecte d p a r ts of the

,

E do m it e kings a re the eor tzees or s he lls w hich

'

co m pos e the a v e rs e Ad a m B e li al B ut w h e n the .

protopl a sts p art o ok of the forbidd en fruit t he ir fal l ,

confound ed the good w ith the e vil of the eor tzres th a t

'

of Ad a m w ith the m al e Sh ells of Sa m ael or A d am

B e l i al an d that of E v e w ith the e vi l of hi s brid e
,
'

Li lith the spu r eztzes of the s e rp ent ; for the s e rp e nt

' '

had co m m e rc e w ith E v e a cc o rding to I s aac d e Lori a ,

w h ich d o e s not s ee m to b e the consist e nt doctri n e

of the Z o h ar I t w as a ft e r this fal l th a t the n ations

.

of the w orld w e re prod uc e d fro m the sh e lls T his .

is the doctrin e w hich occul tists acc e pt by i m pl ic ation

w h e n th ey sp e a k a s t he y do sp e a k o f the c o nn e ction
, ,

b et w ee n l a te r K ab al is m an d the s ecr e t tr ad i t i o n s
on w hich th e i r d e v o tion i s fix e d To put the .

p o sition t e rs e ly the souls of the I sr ael i te s a re

,

dis tribut e d in the m e m b e rs o f the protopl a stic

Ad am re g a rd e d i n his m ystic a l e xt e nsion t hrough
,

the four w orld s a n d the s o ul s o f the G e n til e s i n

,

the m e m b e rs o f Ad a m B e li a l Lib e ration fr o m the

.

foul n e ss a n d v e no m of the s erpe nt i s by g e n e r ation

a n d d e ath only w he r e by the good i s s e p a r at e d fr o m
,

the e vil unti l al l the n a tions o f the w orld s hal l hav e

,
 dIhe B artri u e s u b fitt t of the s bs l s h
fi
C
3 0 2 (
ers ure

b ee n broug ht forth fro m the evi l an d the I sr aelit e s

fro m the good ki nd .

Fro m the ti m e w h e n the good a n d evil w e r e

thus confound e d tw o things h av e b ee n n ec e ss ary
()1 Th a t th e go o d m an s h ould b e s e p a r a t e d fro m

the e vil ; (2 ) T ha t the portion of the g o od should

b e r e stor e d The fi rst is acco m pl ish ed by the

.

o bs e rv a tion of the pr o hibitiv e pr e c e pts of the law ,

and the s e cond by th a t of th e affi r m ativ e Both .

cl ass e s m ust b e acco m pl is he d i n al l th e i r n u m b e r ,

a n d i n t hought w ord a n d d ee d by e v e ry soul w hos e

, , ,

r evol utions m ust t he r e for e continu e u ntil the w hol e

l aw has b ee n ful fil l ed T h is law m ust also be studi ed
.

i n eac h of its fo u r s e ns es fa iling w hich the rev o l u ,

ti o ns of the d e fici e nt soul w ill a g ai n b e prolong ed .

This sch e m e s eem s to apply e xcl usiv ely to the ,

I sr ae lit es a s the n ations of the w orld can only b e

,

d e stin e d to r e tu rn w he nc e th ey c a m e an d Ad am ,
’

B eli al is obvi o usly not u nd e r the l aw Th e sch em e .

,

h o w e v e r i s subj e ct to a c ert ain m itig atio n as

, ,

r e vol u ti o n prop e r i s so m eti m es r epl ac e d by s l a ms

em 6ry en a zz/s
‘
R evol ution is the e ntr anc e of a soul
.

into the body of an i nfant at birth to e xp e ri e nc e

the p a in a n d tri a l pr e p a r e d for th at body The .

a l t e rn ativ e condition i s the e ntr a nc e of a soul i nto

the b o dy of a gro w n m a n w ho m ust b e a t l east ,

thi rty y ea rs O ld fi i e w h e n he i s o blig ed to fulfi l

‘
. .
,

the pre c e pts The s ta tu s em 6ry on a tas is e nt e r e d

.

e ith e r (a ) B e c a us e the soul i n q u e stion ha s so m e thing

to fulfi l w h ich w as n egl e ct e d i n the pr e c e di n g rev o l u

ti o n ; o r (6) For the b e nefit of the m an w ho i s

The J w ish e a
ge of r snea o .
 filhe w ri tten mat h of s hs l i s m
fi 303

i mpregn at ed i e to j us ti fy an d d ire ct him R e volution

,
. .
, .

occurs (1 ) For the cl eansing of si n ; (2 ) For the

fulfil m e nt of a n e gl e ct ed pr ec e pt ; (3 ) F o r the
l ead ing of oth e rs i nto the rig h t w ay in w hich c a s e ,

the r e tu rning soul i s p e r fe ct i n j ustic e (4 ) To r e c e iv e

the tru e spous e w ho w as not d e s e rv e d by the soul

i n the prior re volution Four soul s m ay r e volv e i n .

o n e body but not m or e w hil e the s ta tu s em 6ryorza tz/ s

,
.

m ay associ at e thr e e a li e n souls w ith a singl e m a n ,

but ag ain no m or e The obj e ct of al l r e vol utions .

a n d a ll K a b al istic e m bryology is the r e tu rn of the

I srael it e s i nto the st ature of the fi rst A d a m a l l ,

h aving b ee n involv e d i n his fa ll sinc e he incl ud e d

all .

Such
is the K ab alistic doctrin e of r e vol u tion
a cc o rding to I s aac d e Lori a I t i s not pure Z o haric .

doctrin e nor i s i t an y sch e m e o f re inc a rn ation

,

p e culi a r to any school of occ ultis m at the pre s e nt

d ay I n so far as it di ffe rs fro m the Zoh ar it w ould
.
,

b e un rea son abl e to r eg a rd it as a fu ll e r l ight of a n

O ld tr a diti o n ; it is v e ry i nt e re sti n g a n d v e ry c urious ,

y e t fi tl y d escrib e d a s a r e v e ri e w ri tt e n by R Ch a rm ,
.
‘

Vit al o u t of the h e ad of I s aac d e Lori a an d pe rh a ps ,

o w ing so m e thing to the scrib e .

C .
—N A PTH A L I H I R TZ
This G e r m an K ab alist b e longs to the s e v e n
te e n th c e ntury but I find no biogra phic a l p a rticul a rs
,

conc e rn ing him H is w ork e ntitl e d The V all e y

“
.
,

”
of the King w as m ad e grea t u s e of by Ros en
,

rot h w ho g ave fi rstly a co m pe ndiu m of its

, , ,

e nti r e cont ent i n the fo r m of o ne h und red a nd

 "

Ihe
G E crtri ue s ub fitters ture at the fis hs l s h
‘
3 04

”
thir ty K ab alistic Th es e s a rr a ng e d w it h con ,

s id e ra b l e p e rspicuity ; in the s e cond pl a c e the fi rst ,

si x s ections of the treatis e d e sign e d as an introduction ,

to the Z o h a r for the b e tt e r c o m pr eh e nsion t he r e o f ; l ' '

an d thirdly all th at p art of it w hich is conc e rn e d

, ,

w it h the Bo o k o f C o nc e al m e nt a n d the tw o Synods

as a c o m m e nt a ry on t hes e w orks ; The great e r p art
“ ”
of the Roy a l V all ey i s th e re fo r e incl ud e d i n the
K a 66a l a D emea a ta the e xc erpts e xt e nding o v e r s e v e r a l
’
,

h undr e d p ag e s I ts a uthor b el o ng e d to the sc hool o f

.

I s aac d e Lori a an d app ea rs to h av e tr av e rs ed a portion

,

o f the ground cov e r e d by the Lori an MSS of R . .

Ch a i m Vit al W e kno w t he s e only a s w e hav e s ee n

‘

.
, ,

by the e xc erpts o f R o s e n ro th w h ic h are conc ern e d s o ,

l a rg e ly w it h the doctrin e of spiritu al e ss e nc e s Aft e r .

the s a m e m an n e r t h a t t he s e d e v e lop a n d e x agg e r a t e

“
Z o haric pn e u m a tic t e a c h ing so the Roy al V a ll e y ,

e xt e nds K ab a listic cos m ology bu t not w ith a s m uch ,

e xtr a v ag a nc e The m a rza a s p r zer o f K ab al is m i e the ’

’

.
,
. .
,

e m an a tion of th e s e v e n E do m it e kings i s t e r m e d the ,

w o rld of N ep kes k a n d i t w as d e stroy e d w i th the souls

,

b elo n ging to it b ec a us e evi l prev ai l e d t he r e in The .

a ctu al w orld i s t h a t o f R a cer/z i n w hich good a n d e vil ,

are c o nfus ed but good co m e s out of the e vi l a n d a t

,

l ast all Sh all b e good T he n a n e w w o rld s hall suc .

c ee d th a t of N es /za m a k a n d this w ill b e the Sa bb a th ,

of gr ac e I t follo w s t he re fo r e th at the pr e s ent ord e r

.
, ,

m u st p ass a w ay a n d this is sy m b o li s ed by the d ea t h

,

o f the s e cond H ad ad the e ight h E do m it e king as , ,

K a 66a l a D em m a l a , A ppa r atai in

’
Se/za r
’
p ars s ea maa ,
i . 1 50 cl s e .
q
“ '

1 1 6za
’
. 11 . 1 5 2 et s eq .

i ii .
par tzr
'

s eea n dae tr actatu s qzea fi us, p .

47 et s eq .
 The W ri tten w orh t of fi s bs l i s m 305

re cord e d i n I C h ron i
. . . I n the d ay of t his
d e struction the spi ri ts of i m purity n a m e ly the sh e lls, , ,

s hall b e e nti re ly d e s troy e d an d bu rnt up Go d w ill ,

e st a bl is h a n e w cr eation a n d w il l bring fo rth fro m

H i s glorious light the m yst e ry of the N es /za m a /z of

H is gr eat n am e The dom inion of t h is N es /za m a /z i s
.

the king w ho s hall r e ign ov e r I sr a e l an d i n t hat d ay ,

the Lord s hal l b e o n e a n d H i s n a m e o n e

,
.

The hypot he sis of the creation of the w orld

b egins w ith the c o ntr ac tion of the Divin e P r es e nc e ,

prod ucing th at sp ac e w hic h is t e r m ed pri m ev a l air .

B e for e the e m an ations issu ed forth a n d the t hings

w h ic h a re w e r e cr e at ed the supr e m e lig h t w as infinit e ly
,

e xt e nd e d
. Wh e n it c a m e into the Supre m e M ind to
w ill the fa bric ati o n of w orlds the issu e of e m a n ations
,

a n d the e m ission a s lig h t of the p e rfe ction of H i s

a ctiv e po w e rs a sp e cts a n d a ttribut e s t he n tha t l ight

, ,

w as i n so m e m ea sur e co m pr e ss ed r e c eding in e v e ry
,

d ir ection fro m a p a rticul a r c e ntr a l point a n d t hus a ,

c e rt a in v acuu m w as l e ft i n m id in fin ite w h e r ein -

,

”
e m a n a tions m ight b e m a n ife st e d .

I t i s to this tr eatis e th at K ab alis m ow e s the

curious conc e pti o n o f the evol ution of the Sep/zzr ot/z
'

by a proc ess of e xplosion t h rough the e xc e ss of

l ig ht w hic h di st e nd e d th e m Fro m the fr ag m e nts o f
.

the br o k en v e ss el s o rigin at ed the F o u r Worlds the ,

sh ells both g o od an d evil an d m yri ads of souls T h i s

,
.

notion i s fund am e n t ally si m il ar to th at of I s aac d e

Lori a an d b eco m e s id e n tic al i n its d e v elop m e nts
,
.

As it is i m p o ssibl e to c o m pre ss the sc he m e o f the

tr e atis e w ithin the l i m i ts t ha t a re h e r e possibl e I w ill ,

a d d only t ha t th e Roy al V all ey r eg a rds K et/zer as

con taining in po te nc e a ll the re m aining so

w
 Glhe £0etriu e s ub fitt t of the fis hs l s h
‘
3 0 6 ers u re

th at t hey r not distinguish abl e th er e fro m

we e Pre .

c is e l y a s i n m an th e r e e xist the four e l e m ents in

p o t e nc e but undistinguis habl e sp ecific ally so i n this ,

Crow n th e r e w e r e all the r e m a ining n u m e rations It .

is add e d th at i n the s econd w orld c al l e d th at of the ,

r e stor ation K et/eer b ec am e the C a us e of C a us e s an d

,

the A nci e nt of the A nci e nts W e s ee th e r e for e th at

.
, , ,

a ccording to the l at e school of K ab alis m the fi rst ,

a tt e m pt at m a nife st ation by the [a rea s D ezta s w e nt

'

utt e rly astr ay an d t hat the e vi l of the whol e world

,

i s the r e sult of the failu r e of God This p eculi ar .

instruction is also found in the T al m ud .

D —A B R A H A M C O H E N I R I RA
.

This Portugu e s e Jew w as anoth e r follo w e r of the

school of d e Lori a but tincture d w ith the P l atonic
,

p hilosophy whic h he sought to har m onis e w ith

,

“
K ab alis m i n his G at e of the a s w e h av e

a lr e ady s ee n H is oth e r tr eatis e is B eta E l okzm the

'

.
,

“ ”
H ous e of God cont aining thr ee diss e rt ations in
,

e xposition of the doctrin e s of Lori a but dir e ctly ,

fo und e d upon an d citing at consid e r abl e l e n gth the

“ ”
pn e u m atologic al portions of the F a ithful Sh eph erd ,

“
the Peé a a e s e ction i n the Zoh a r a n d the Anci ent
’
,

”
Suppl e m e nts of th at w o rknl So m uch sp ac e has '

b e en giv en to K ab al istic psychology th at i t w il l b e

p e r m issi bl e to dis m iss this w rit e r in a few w ords The .

“ ”
first diss e rtation i n the H ous e of God r ests chi e fly
on the utt e r anc e s attribut e d to R Si m e on b en Jo chai .
,

w ho is t e r m ed the mouthpi e c e of hol in e ss a n d the

K a 66a 1a
’
D em eaa /a , A ppar a tu s p ar: ter tza ,
’

t i
. .

1
“
'

1 6za
'
. ii .
p
'

a r tzs
'

ter tza tr ad a tu s p . 1 8 8 et s eq .
 ‘
Qi he w ri t ten Math of fi s hs l i s m 307

a ng e l of Lord ; it r ecit e s the e m an a tion of the

the

Sep/zzr ot/z accord ing to the r e c e iv e d doctrin e d e v e lops

'

the syst e m of the hi e r a rchy of e vi l spi rits who are ,

still t e r m ed cor tices o r sh e ll s a n d of the te n sinist e r

, ,

or i m pu re n u m b e rs I t e x a m i n e s a lso i n a sp eci a l .

c hapte r the o pinion of R I s a ac d e L o ri a c o nc e rning .

e l e v e n cl ass e s of s he lls a n d of R M os e s of C ordov a ,

.

conc e rning the conn ection of the a ng e ls w it h the

c e l e sti al bodi es an d conc e rning th e i r p hysic al v est
,

m e nts The s e cond d iss e rt a tion tr ea ts of the d i ffe r e nt

.

a ng e l ic a l ord e rs an d the s ev e n hea v e ns w hi l e the ,

thi rd d e al s with e l e m ent ary spi rits an d the n ature of

the soul .

The H ous e of God has b e e n includ e d u n ac co u n t

"
a bly by so m e occult w rit e rs a m ong the books w hic h

constitut e the Zo har but it i s si m ply a co m m e nt a ry ,

or d ev elop m e nt of c o nsid e rabl e i m port a nc e i n its own

,

sp he re ye t n e it her poss e ssing nor cl ai m ing any

,

pre t e nsion to antiquity .

E .
—R I SSA CH A R
. B EN N A PTH A LI

This expositor of K ab al i s m s ee m s to h av e b ee n
a cont e mpor a ry of Lori a a n d l ik e hi m w as a , , ,

“ ”
G e r m an H is chi e f w ork the Vision of the Pri e st
.
, ,

w a s print e d at C r a covi a i n I t is a synopsis of

the e nti re Zo ha r or m or e prop e rly a m ethodis e d , , ,

an a lysis o f its c on t e nts distribut e d und e r a n u m b e r ,

of ti tl e s e ach of w hich i s sub divid e d according

,
-

to the Mos aic books I t ha s b ee n found al m ost .

Apl Mr S L M
s, fo r x
e am e, . . . acG rego r M t h rs in a e the intr o

ducti n t hi K bb l h U nv il d
o o s a a a e e .
”

1 Tr nsl t d in h K 66 1 D en u da ta , pa r s pr i m a ej u sgu e
“
a a e t e a a a 11 .

{m t / p im
e a us p i t q r us , . . e se .
3 0 8 C
l he fiertriu e
a s ub fii ters ture of the fi s hs l s h

i m possibl e to m ak e u s e of it for the purpos es of this

study an d i t is ind ee d d esign e d only for the assist anc e
,

of the schol ar w ho m ay d esir e to consult the Zoh ar

o n a giv e n subj e ct The oth e r w orks o f R I ss ach ar
. .

a re of si m il a r ch a r act e r an d a re i n fa ct thos e t e chnic al , , ,

tr eatis e s m e ntion ed a t the b eginning of the pre s ent

s ection as outsid e the scop e of the pre s e nt inquiry .

I I TH . E B O O K O F P U R I FY I N G F I R E

Wh e n a giv e n o rd e r of m ystic sy m bol is m ,

p o ss essing distinct obj e cts an d a sph e r e of applic ation

m or e o r l e ss d e fin e d i s appl i e d to the purpos e s of ,

a noth e r ord e r w e m ay e xp e ct to d e riv e som e curious

,

r esults fro m the a n alogy thus institut e d i f w e can get

to und erst and the m e thod t h ough as I h av e al ready , ,

i ndic at e d this s u p erin c e s s io n of typology i s usu ally

,

so m e w h at d az ing i n its r esults Th e tr eatis e e ntitl e d .

£ 5 6 Mete a r epk w hich signi fi e s P uri fying Fi r e i s

, ,

an inst a nc e of the appl ic ation of K a b alistic

a pp a r a tus to the purpos e s of a lch e m y an d is so far , ,

a s I a m a w a r e the sol e i nst a nc e O f its kind

,
I n this .

conn e ction w e s hall ho w e v er do w e l l to r em em b e r , ,

t ha t H e r m e ti c an d K ab al istic philosophy are ascrib e d

by the m aj ority of a ut h oriti es in occultis m to a
“
co m m on sourc e w hil e the rabb ic in ical influ e nc e in
,

a lc h e m y is w e l l ill ustr a t e d by such l eg e nds a s th at

us Th m s V ugh n (E ug nius Phil l th )

Th o a B ka a e a e es , see oo v 11 .

1 1, ffir m s in hi M g A m t h t th l rning f th J w s i
a s a
'

za
’
aa
'

zca a e ea o e e , . e
.
,

t h ir K b l h w c h m ic l d t h t F l m l B k f A br h m
e a a a , as e a , an a a e
’
s
“
oo o a a

h J w
t e e is th b st pr f th r f S A E W i t
e e M gic l oo e eo . ee . . a e,
“
a a

Writings f Th m s V ugh n L nd n 888 p

o o a a a ,
”
o o , 1 , . 1 12 .
 (
alts w ri tten Mort of g abs l i s m 3 9
0

of R abbi Abr ah am an d F lam el I t i s tru e th at a .

“
w ork und e r the titl e of The Philosophic al Ston e ”

i s attribut ed to Saad iah by M os e s B o tre l but w e ,

kno w i t only by a singl e quot ati on an d w e are not ,

i n a position to s ay w h eth e r or not it i s conc e rn e d

with m e t allic tr ansmut ation A fe w alch e m ic a l .

a llusions a re to b e found i n the Zoh ar w hich ,

r e cognis e s the e xist e nc e of a n arch e typ al gold an d ,

r egards the m et als g e n e r ally as co m posit e subst anc e s .

But t hes e r e fe r e nc e s are al most l e ss th an i ncid e nt al ,

and i t is n eed l e ss to s ay th at th e r e i s no occult

ch e m istry s eriously sp eak ing i n the gr eat th eo
, ,

sophic a l storehous e .

The tr eatis e on P uri fyi ng Fi re is w ritt e n in

Ar a m aic C h ald ee w hich is the l angu ag e O f the ,

T al m ud an d the Zoh a r I t w as m ad e u s e of so .

l arg e ly by R o s en ro th in his L e xicon th at practic ally

the w hol e w ork i s found r e nd e re d into L atin i n the

p ag e s of the K a 66ala D em cda ta f I t w as r e con ‘

struct e d from thi s sourc e in the ea rly p art of the

e ight ee nth c e ntury by an occultist styl ing hims e l f A

Lov e r of Philale thes an d w as by him put i nto a n ,

E ngl ish ves tu resj I n the y e a r 1 8 94 t h is tr an sl ation

'

w as incl ud e d i n a s e ri e s of H e r m e tic r e prints u nd e r

the e ditors hip of D r Wynn W es tco tt i The pr e fac e

.

an d not e s w hich a cco m p any this e dition a pp e a r u nd e r

the ps e udony m of Sapere A u a e an d are of consid e r abl e

’
,

v al u e N o in for m ation is ho w ev e r giv en a s to the

.
, ,

k t hi st t m nt
I ma e s a e e on Dr . W es tco tt s ’
a ut h rity but
o , no on e

has e ev r s n th rigin l sinc

ee e o a e Rose n ro th .

1 A fr/z
'
Mctza r ep/z , or Pu ifying Fir
r e . A C hym ico K a -
b l istic
a

r t s c ll ct d fr
t ea i e o e e om the K a66a1a D em / da ta of K n rr
o vo n Ros en ro th ,
L nd n 7 4
o o , 1 1 .

I Collccta nea H
_
er metica , v o l . iv . Lo nd no , 1 894 .
3 10
‘
filhe g astri u e s ub £ i ters ture of the fi s hs l s h

Ch al d ee origin al and the g aps occurring i n the r econ ,

s truction h av e not b ee n fill ed .

Th e r e i s no e vid e nc e av ail abl e by w hich w e c an

fi x w it h an y d egr e e of pr e cision the p e riod at w hich
"
this tr eatis e w as co m p o s ed I t is subs equ e nt o f ,

cours e to the pro m ulg a tion of the Z o h ar w hich it

, ,

quot e s fr equ ently I t is subs equ e nt to the G ard e n of .

P o m e gr an at e s by R M os e s of Cordov a a tr e atis e .
,

possibly b elonging to the m iddl e of the sixt ee nth

c e ntury w hich i t also quot es I t borro w s proc e ss e s
,
.

fr o m R M ord e ch ai a K ab al istic alch em ist w hos e d at e

.
, ,

I h av e fail ed to d is co v e r l an d it r e fe rs to the forg e d ' '

L atin tr ea tis e s o f G eb e r W e m ay th e r e fore concl ud e .

th at it do e s not a nt ed at e R é s en ro th by an y
consid er abl e p e riod an d m ay b e pl ac e d conj e ctur ally ,

a t the b eginning of the s e v e nt ee nth c e ntu ry Fi n ally .

,

it cont ains e xpr e ssions w hic h a re co m m on to m ost

of the L ati n alch e m ists an d w e r e by th e m d e riv e d ,

“
fro m the Gr eeks such a s H e th a t is w is e m ay , ,

corr e ct n atur e s I t do e s not th e r e for e poss e ss the

.

i nt e r e st or i m port anc e w hich w ould att a ch to a

c he m ico K a b a l istic tr e a tis e o f the Zoh a r p e riod a n d
-
,

I h av e not b e e n abl e to fi nd an y evid e nc e as to the

a uthority a scrib e d to it .

“
I n the suppl e m e nt to his K ey of the G reat
Myst e ri e s E lip has L evi giv e s fi rstly w hat he t e r m s
,
”
, ,

is m nti n d by Cl
It in tr tis ntitl d O bs rv ti ns
e o e av eru s a ea e e e e a o

th m st us ful t hings in th w rld 7 6 p 7 H giv s

”
on e o e c q e o , 1 0 , . 2 c se . e e

an a cc unt f it d sign d t sh w t h t th J w s cc m m d t d th
o o e e o o a e e a o o a e e

K b listic S p/t t f A lc h m y H st t s
’

a a t/t t ei th zr o o . e .
, e ar o e . e a e

als t h t th J w s h ld th E / M t p/t in such high st m th t

o a e e o e s z e z a re e ee a

th y c nsid r Christi n w rthy f r ding it

e o e no a o o ea .

f A nu m b r f w rit rs m stly K b l istic cl ss d und r t his

"
e o e , o a a , a re a e e

n m in th bibl i gr phy f B t l i
a e e o a o ar o o cc .
 fil he
‘
wri tten mat h of fi s hs l i s m 3 1 1

the fr agm e nts of the 1 5 s }: Metea replz t e r m ing i t o n e ,

of the m ost i m port ant books of H e r m e tic sci enc e ;

s e condly the co m pl e m e nts o f its e ight ch a pt e rs b e ing
, ,

fu rth e r fr agm e nts w hic h he cl ai m s to hav e discov e re d

thi rdly the hypot he tic al r e sti tution of the origin al “
.
,

The m e thods of the brill i a nt Fr ench occultist a re w e l l

illustrat e d in each c as e I t should b e obs e rv e d th a t the .

fr agm e nts are d e sign ed to e xhibit the d i fficulti e s a n d

the w ea rin e ss w hich his r e s ea rch e s h a v e S p a r e d to his

r ead e rs a n d to illustra t e the consci e ntious an d s e rious

,

n a ture o f his studi es The fi rst s e cti o n prov e s w h e n .

e x a m in e d not to b e the fr ag m e nts of the [ E s /z

Metz a repk but a loos e p araphr as e w hic h has a ve ry
,

sl e nd e r corre spond enc e w ith the origi n al The s econd .

s ection w hich i s si m il arly p araphr as e i s subst anti al ly

, ,

to b e found i n R o s e n ro th an d the E nglish v e rsion .

The hypoth etic al r e construction s e rv e s only to Sho w

th at L evi l ik e e v e ry o n e e ls e n ev e r s aw the origin al
, ,

w hich so m e h av e s a id is still e xt ant or he w ould ,

not h ave so m ispl ac ed his i ng e nuity L astly he .

,

attribut e s the w ork to R abbi Abr ah a m O f the F l a m e l

l eg e nd t hus inv e sting it w ith an a ntiquity w hich i s

,

contr adict e d by its o w n r e fe renc es ]

B e fore indic ating ho w e re r bri e fly the h eads of , ,

i ts cont ents i t is n e c ess a ry to obs e rv e th at the E M

,

Metz a rep/z m u st b e for the ordin ary stud e nt only a

curious m e m ori al of the conn ections i nstituted

l es gr an ds my s te’r es de la pb zlos op/ uc

' '

See R en sczlgnem en ts sur

p 45 t q
leer m él zqu c,
'

. 0 c se .

1 Firstly in th titl w hic h r ds F gm t L A / Me

’ ’ '
p/
'

, e e, ea , ra en s ae s t za r e z

d j f A 6 /
a uz
'

s c ndly in th hyp t h tic l r c m p siti n f th

r a 1 a rn e o , e o e a e o o o o e

treat is w hic h c nn cts it w it h th m ystic b k p ss ss d by F l m l

e o e e oo o e e a e .

Th e E } Mt
{ p/
s :is ntir ly n nym us
e z ar e d is includ d suc h
z e e a o o , an e as

in th bibli gr phy f W lf ii 65
e o a o o ,
. 12 .
3 1 2 t
‘
e 13 0mm s ub fitters tu re of the fi s hs l s h

b et w ee n tw o ord e rs of m ystic sy m bol is m I t i s .

“
d e scrib e d by its l at est editor as sugg e stiv e r ath e r
th an e xpl an atory an d he adds th at its al c he m ic al
,

“
proc e ss e s a re not s et out i n such a w ay th at th ey
could b e c a rri e d out by a n eop hyt e any a tt e m pt to
do s o w ould discov e r th a t s o m ething vit al w as
The st at e m e nt
”
m issing at o n e st ag e or oth e r .

i s tru e o f al l alch e m ic al l it e ratu r e an d the E s 1 1

, ( /

Metz a r eplz has the co m m on d i fficulti e s of pur ely

H e r m e tic book s furth e r co m plic at ed by the syst e m
of G em a tri a an d the Sephiro tic corr e spond e nc e s of
the m e t als .

O n the corr e spond e nc e s he r e indic at e d the tr eatis e

is m ainly b as ed an d it i s i n t his s e ns e th at the
,

m yst e ri es of a lc he m ic a l tra n s m ut a tion a re s aid to

“
diffe r not fro m the sup e rior m yst e ri e s of the
K a b al a h . The S epnzr ot/z of the m a t e ri a l w orld are
”

id entic al w ith t hos e of the a rc h etyp al an d th ey are ,

the s a m e i n the m in e r a l k ingdo m The alch e m ic a l .

root o f the m e t als corre sponds to K een er ; al l m e t als

origin at e th er e fro m as the oth e r S epfizr otn are a ll
'

e m an a tions fro m the C ro w n The C ro w n is con .

c e al e d so a lso is the m e t allic root L e ad i s r e fe rre d .

to Ckolemak w hich pr o c e eds i m m edi at e ly fr o m

,

K etker a s Saturn fro m the m e t allic r o ot

,
Ti n has .

the pl a c e of E rn a n Silv e r th at of C/zes ed an d th e s e

'

, ,

thr ee are the w hite m e t allic n atur e s A m ong the re d .

,

Gold is in corre spond e nc e w i th Ge6u m /z I r o n w ith ,

k r et/z a n d th e h e rm a p h r o ditic Br a ss w it h N etz a cfz

s e ,

“
a n d H od Q uicksilv
. e r i s r e fe rr e d to j es oa a n d th e
’
,

tru e M edicin e of M e t als to Ma lka l h The attrib u ”

tion w il l app ear in so m e c a s e s a l ittl e c o nv e nti o n al ,

an d i t d e p e nds up o n a curi o us u s e of Scriptu ra l

 fi he w ri tten w or b of fi s bs l i s m 3 1 3

“
a uthority H o w e v e r the w rit e r add s : I f a n y o n e
.
,

h ath pl ac e d th es e t hi ngs in anoth e r ord e r I sh al l n ot ,

conte nd w ith him i n as m uch as a ll syst e m s t e nd to

,

”
the o n e truth I n ill ustration of this he giv e s
.
,

a noth e r attribution a s follo w s ,

The three Su pe rn als n a m e ly K et/zer Cnoknza /z

”
, , ,

a n d B zna /z a re the thr ee fount a ins of m e t a ll ic t h i ngs

'

“
The thick w at e r th at i s M e rcu ry is K et/zer Sa lt
“
”
.

, , , ,

is Ckokm a /z an d Sulphu r is T hes e a re the

t hree principl e s of the alch e m ists T h is attributi o n .
,

“
s ays the tre atis e is for kno w n r eas o ns
, C/zes ed .
”
,

Ge6u ra /e an d Tzp/eer et/c corr e spond as b e fore to

Silv e r Gold a n d I ron N etz a c/z i s Tin H od is Copp e r
, , ,

j es od is L e ad w hil e M a l 6a m is
,
the
“
M e t a ll ic /

” “ “
Wo m an the Lun a of the Wi s e an d the Fi e ld
,
”

into w h ich the s e ed s of s ecr e t m in e ra ls ought to b e

c ast th at is the W at e r of Gold
, ,
The attribution in
“
e ith e r c a s e ha s a conc ea l e d s e ns e w h ich no tongu e
The sup e rfici al e x pla
”
m ay b e p e r m itt e d to utt e r .

n at ions offer ed h er e a nd th e r e should not th e re

fore b e t ak e n s e riously as fo r ex am pl e tha t Silv e r , , ,

“
is r efe rre d to C/zes ed on acc o u nt of its w hit e n e ss '

The K a m ea or
”
w hich d e not e s M e rcy a n d P i ty .

M agic al Squ a re s of the pl an e ts are giv e n i n conn ec

tion w ith e ach of the s ev e n m e t a ls but not a l w ays ,

corre ctly .

The p e cul i a r g e niu s of the w ork is w e ll ill ustr at e d

in the thi rd ch apt e r w h e re D ani e l s visi o n of the,
’

be ast w it h te n horns i s i nt e rpre te d alch e m ic ally by

the h e lp o f gefn a zr za
'
‘
.
 3 4
1
C
alli e B e etri ue
<
s ub gl i ters tu re of the fis hs l s h

I I I TH E M Y ST E RI E S O F LOV E
.

With sol e e xc e ption of Abr aham Coh e n

the

I rira the succ e ssion of K ab al istic w rit e rs w ho m w e

,

h av e thus p ass e d in r evi ew n ev e r d e sc e nd e d to the

u s e of a vulg a r tongu e To th at e xc eption w e m ust
.

n o w add the c a s e of R J ud a son of I s aa c Abr a v a n e l

.
, ,
‘

b e tt e r kno w n und e r the d esign ation of L eo the

H ebrew I m ust confe ss th at th e r e i s no r eason of
.

a n e c e ss ary k ind fo r his incl us i on i n a n a ccount of

the c h i e f docum e nts of K ab alis m ; he is e xc ee dingly

l at e h aving b een born i n the kingdo m of C astil e

s hortly a ft e r the m iddl e of the fi ft ee nth c e ntury ,

a n d it is e v e n st a t e d th a t he brok e aw ay fro m al l

J ew ish tr adition by b ecoming a Christi an A t the .

s am e ti m e th e re are tw o points by w hic h he is forc e d

upon our notic e ; i n the fi rst pl ac e he is a favou rit e ,

subj ect of all usion w ith occult w rit e rs an d c an not ,

th e r e fore b e ov e rlook e d i n a w ork w hich d eals

e xpr e ssly w ith the occul t int e r e st in K ab a l is m ; in

the s e cond pl a c e his di alo gu e s on lov e h av e b ee n

,

m or e popul a r th a n a n y K ab al istic tr ea tis e According .

to the b e st opini o n th ey w er e w ritt e n origin ally i n

,

I t ali an an d fi rst a pp eare d at Ro m e i n the y e a r

1 535 . T hey w er e r e print e d at V e nic e in I 5 4 1 .

T he n th ey w e r e transl at e d i nto L a tin by Sarr az in ,

b e ing publis he d according to Wol f in 1 5 64 at

, ,

Vi e nn a This v e rsi o n w hich has b ee n pra is ed for

.
,

its el eganc e w as n ex t includ e d by Pistori us in his

,

fam ous A r tis Scr zptor es B a sl e 1 5 8 7

, ,
.

Th ey w er e r e nd e r ed t w ic e into Sp anish the fi rst ,

V e rsion ,
an d the o nly o n e of m y a cqu a int a nc e ,
 Qihe
‘
w ri tten w orb of M a li a n 315

b eing th a t of J u a n C ost a i n 1 5 84 L astly th e re , .

,

h av e b e e n a t l e ast three French tr a nsl ations n a m ely , ,

by Pontus d e Thi ard 1 5 80 ; the Se ign e ur d a P arc ,

C ha m perro is ; an d A l e x and e r W e ill 1 8 7 5 , .

Though he w rot e as it i s s aid i n I t al i an , , ,

Abrav a n e l w as Sp anish by birth but w as d riv e n ,

fro m his n ativ e country through the e dict of

F e rdin and and I s a be ll a This w as i n 1 4 9 2 H is . .

fi rst re fug e w as N apl e s w h e re he e nt e red the king s ,

’

s e rvic e but the king di e d an d his r e al m fe l l into

,

the h a nds of Ch a rl e s V I I I a ft e r w hich the Sp anish .

,

J e w a g a in b e c a m e a w a nd e r e r S o m e s ay th a t h e .

r e tire d to Sicily a ft e r w ards to Corfu an d Po n illes

, ,

and ,
fi n al ly to V e nic e w h e re he d i e d i n I 5 0 8
, , .

O th e rs r e l at e th at he fi x e d his abod e a t G eno a ,

an d th e r e pr actis e d m ed icin e with honour fo r a

long p e ri o d A s to the ch ang e r eal or pr e t e nd e d
.
, ,

i n h is re l igious opinions th e re is a ls o s e rious con

fusion B as n age s ays th at he w as a m an o f a m ild
.

n ature w ho m ix e d fa m ili arly w i th Christi ans but ,

i nv e igh ed ag ainst th e m i n hi s w ritings e sp eci ally ,

a g a inst the pri e sts a n d the Pop e “ P istorius on .

,

the oth e r h and r e pr es e nts him as a conv e rte d

,

J ]
e w H e is th e s ubj e ct of h igh pr a i s e b a s e d on ,

i nti m at e kno w l edg e i n the bibl iogr aphy of B arto lo c c i ]

,

I t m ust he con fe ss ed th at the occult int e re st

in L eo the H e br ew is not of an int el ligibl e kind ,

a n d i t i s p a st spe c ul a tion w h he w a s incl ud e d by

y

H i s t des j . t v pp
'

u z fr,
f l . v 11 . . . . 1 89 8 , 1 8 99 .

1 So
'
a ls d s D r ch in hi n tic
o oe a s o e of the K ab al ah in L H
’
a r m om e
'

é
'
’
m tr e I E l zs e ct 1a Sy n agogu e .

I
' '

B z6l zot/zcca R abozn ica ,

'

iii . 86 . r is The e no me nti n f hi

o o s

c nv rsi n in h n tic but th

o e o t e o e, e o rigin l d iti na e o of the D i l gu s a o e
”

d s rib s t h ir ut h r d l i
e c e e a o as
'

z na onc H ebr eo of d i poz f a tto Chr i s tia n o

'

.
316 fil he E r sk i ne s ub £ i ters tu re of the fis hs l s h
P istori us i n his a m bitious an d unfinish ed att e mpt
to e ngarn er the sign al tr eatis e s of K ab al is m We .

look i n v a in fo r the e ss e nti al doctrin e s of the

J ew ish th e osophy as w e h av e l earn e d th e m from
,

the Zoh a r ; w e look in v a in e v e n fo r the r e v e ri e s

o f the school of Lori a ; w e h av e i n th e i r pl ac e the

e l eg a nt s e nti m e nt alis m w hich ch ar a ct e ris ed I t a l i an

l it e r ature at the p e riod ; w e are r e m ind e d n ow of

Bocc alini an d n o w of the d ecl am atory L atin
,

e x e rcis e s of Pal in ge n iu s The m achi n e ry of the

.

di alogu e s i f th ey c an b e s a id to poss ess m achin e ry

, ,

b e longs to cl assic al m ythology ; the allusions the ,

illustr a tions the i m ag e s are e cho es of the Gr ee k

,

a n d L a tin po e ts ; w h e n the p h ilosoph ic a l a uthority

is not Aristotl e it is Pl ato ; th e re i s only o n e di re ct

,

r e fe r e nc e to the K ab alah i n the w hol e thr ee hund r ed

fol io p ag e s w h ich the di al ogu es occupy in P i stori us ,

an d it i s t he n a Sl e nd e r a llusion to succ e ssiv e

r e n ew a ls of the w orld which sugge sts th at the
,

“
a uth o r ha d m isconc e iv e d the r e storation of the
”
a Book O f Conc ea l m e nt As ag a inst this th er e is
.

not o n e trac e of H ebr e w thought or influ e nc e th e r e

i s not hing w hich would l ead us to susp ect a J e w ish
a uthorship e xc e pt such n eg ativ e e vid enc e as the
si m il a rly e ntire abs e nc e of an y Chri sti a n r e fe r enc e .

I f the w ork c an b e s aid to r e c all a nything outsid e

the unwis e l it er atur e of th e sixt ee nth c e ntury i n

I t aly it i s c ert a in Su fic po e ts ad apt e d to the und e r

,

st anding o f V e n e ti an l adi es i n the d ays of the Dog e s .

And h e r e ind ee d is the tru e s ecr e t of its popul arity

, ,
.

I t is not only so pleas in g s o educ at e d according to

'

the lig h ts of its p e riod so corr ect in its s e n ti m e nt an d

,

br e at hing so littl e but s e nti m e nt so r e fi n e d i n its

,
 u h: w ri tten wor b of g s hs l is m 3 7
1

am orous p assion an d so m uch abov e r epro ach th at it ,

do es not cont a in a si ngl e obsc e nity or a singl e

r econdit e thoug ht O n e of its Fre nc h transl ators has
.

thought it worth w hil e to app end a gloss ary of i ts

di fficult w ords but it has no di fficulti e s an d its w ords
,

are si m pl icity its el f I t has m a ny p ass ag e s w hic h

.

e v e n a t the pr e s e nt d a m a b c a l l d d lig h tful

y y e e e

r eading an d it is r ed ee m e d fro m the co m m onpl ac e s

,

of s e nti m e nt by t e nd e r sugge stions of sh al lo w all egory .

The P hilo an d Sophi a of the d i alogu e a re e nough by

th e ir m e r e n am es to sugg e st tr ansc end ent al is m to an
occul t stud ent a n d m or e th an o n e criticis m has
,

suppos ed it to b e conc e rn ed w holly w ith the lov e o f

God As a fact it d isc e rns i n all things the activity
.
,

the i nflu e nc e an d the po w e r of the m ast e r p a ssion ,

an d a noth e r of the s e cr e ts of its popul a rity i n the

w a r m blood e d w orld of the South is t hat ho w e v e r

-
,

m u ch lov e is tr a nsc e nd e nt alis e d i n the d i a logu e s i t i s ,

a l w ays s e xu al So also the philosophy of this lov e is

.

the doctri n e of d e l ect ation an d fe l icity D el e ct ation

.

i s u nion w ith the b elov ed an d the good an d the

,

be auti ful are id e ntifi ed in words t h at r e c a ll the l ight

m et aphysics of Cou si n an d the bl e ss e d li fe of Ficht e .

The g e n e r al d e finition of l o v e i s th at i t i s a
vivi fying spirit w hich pe r m eat e s all the w orld an d a ,

bond uniting the e nti re unive rs e Bu t the prope r .

d e fin ition of the p e r fe ct l o v e of m an an d w o m an i s
the concurr e nc e of the loving w ith the b el ov e d to this

en d ,
th at the be lov ed sh all b e conve rt e d i nto the
lov e r Wh e n s uc h love i s equ al be t w een the p art ak e rs
.

it i s d e scrib ed as the conv e rsion of the o n e into the

oth e r be ing Be lo w this hu m an lov e th e re i s not
.

only th at w hich subsists a m ong m e re ani m al s but i n ,

 dl he gas tri u e s ub fii t t of the s hs l s h
fi
C
3 8
1 ers u re

things ins ensibl e i n the fi rst m att e r in the el em e nts

, ,

an d in the h e a v e nly bodi e s w hich are dr aw n o n e to

,

the ot he r a n d m ov e in r egul a r ord e r by the h a r m oniou s

i m puls e an d int e r a ction of a r eci proc al a ffection .

E v e n the kn o w l edg e of God s e e m s to b e pre

s ent ed as r eg ards l angu ag e an d i m ag e s und e r a
, ,

s e xu al a sp ect God is lov e d i n proportion as H e i s

.

kn ow n an d as H e c annot b e kno w n e ntir ely by m e n

, ,

nor H I S w 1 s d o m by the hu m an r ac e so H e c annot b e ,

lov e d as he d es erv e s for such an e x alt e d s e nti m e nt

,

tra nsc ends th e po w e r of our w ill The m ind t he r e .

,

for e m ust b e cont e nt to kno w God according to the

,

m easur e of its possibility an d not t hat of H is

e xc e ll e nc e The k no w l e dg e an d lov e of God are
.

both n ec e ss ary to b e ati tud e for H e i s the tru e

,

i nt e l l ectu al ag e nt w ith Who m consists felicity w h ich ,

i s not to b e found i n the kno w l edg e of al l t h ings but ,

in the O n e alon e w ho is H i m s e l f al l oth e rs This .

fe l icity do e s not consist in the ac t cognoscitiv e o f God ,

w hich l e a ds to lov e nor i n the lov e w hich succ e e d s

,

such k now l e dg e but i n the c o pul ation o f the m ost

,

int e rior an d unit e d divin e knowl edg e fo r thi s i s the ,

sov e r e ign p e rfe ction of the cr eat ed int e ll e ct the l ast ,

a c t an d h appy e n d in w hich it finds its e l f r ath e r

divin e th an hu m an Such copul ativ e fe licity w ith God

.

c annot ho w ev e r b e continuous d uring our pres ent

, ,

l i fe b ec aus e ou r i nt e ll ect i s h e r e j oin ed to the m att e r

,

of our fr agil e body .

I t m ay b e add ed th at L eo the H e br ew l ik e ,

R ay m ond Lully accounts for the s e l f s u fficien cy o f

,
-

the d ivin e n atu r e on theground th a t the l o ve th e ,

lov e r an d the be lov ed are al l o n e i n G od t ha t G o d

a l o n e i s the e n d o f all lov e i n the univ e rs e ; a n d t h a t
 t
‘
e w ri tten w orb of § s bs l i s m 319

H i s lov e to w ards H i s cr eature s i s the sti mu l ation

of a d e si re of good for th e i r s ak e an d not for H is
ow n .I t m ay b e i nfe rred al so th at a transc e nd e nt al
m eaning is not i m prob ably cont a in e d in suc h sp e cul a
tions as th a t of the sl ee p of lov e of am orous ,

cont e m pl ation of the gr avi ng of the i m ag e of the

,

b e lov ed in the thought o f the l ove r a n d of the r avi sh ,

m e nt of t h is st at e .

IV . M I N O R L I T E R AT U R E O F K A BA L I S M

W e h av e now co m pl et ed our study of al l

K ab alistic w ritings to w hich an y cu rre ncy has b ee n
giv e n i n conn ection with the cl a i m s of occ ultis m but ,

w e h av e by no m e a ns e xh a ust e d the lit e r a t u r e e ith e r

b e for e or a ft e r the app ear anc e of the Zoh a r I t has .

b ee n cl assi fi ed i n c hronologic al ord e r i n a sp e ci al l ist

by B arto lo cc i at the b eginning of hi s gre at work an d ,

thos e w ho d e sir e to pu rsu e the s ubj e ct furth e r w ill

th e r e s ee ho w i m possibl e it is to d e al w ith in this
pl ac e I t is m or e ov e r outsid e the pu rpos e of ou r
.
, ,

inquiry A few n am e s h o w ev e r m ay j ust b e

.
, ,

m e ntion ed w hich a re to so m e e xt ent typic a l of the

minor lit e r atu re of K a b al is m .

W he n the Zoh a r w as on the v e rg e of the

historic al hori z on i n the r eign of Alphonso X w e
,
.
,

fi nd at Tol edo R abbi M c vi the son of Th e odor e , ,

Princ e of the L evit e s of Bu rgos Though a .

K ab al ist a n d a l ight of K ab alis m he oppos ed ,

N ac h m an ides t hu s sho w ing th at at a co m p a r ativ e ly

,

ea rly p e riod th e re w as littl e un ani m ity am ong the

d octors of th e os o phy an d the voic e s of tradition on
3 20
c
fil he B urtri ue s ub fitters ture of the fi s hs l s h

the subj e ct o f t heosop hy or tr adition H is book is .

“
e ntitl e d B e fore an d B e hind w hich is suppos ed to ,

indic a t e th at he h ad appro ach e d the K ab al ah fro m

e v e ry point of

Sid e by S id e w ith p h il o s o phic a l K ab al is m the

spuri o us pr actic al p art the A ns K a 6a l zs tzca n ev e r
' '

, ,

w ant e d i ts pr o fe ssors A s n e ith e r w ors e nor be tt e r .

th an the r e st w e m ay m ention R Ch am ai of A rr agon .

,

in the early p art of the fift eent h c e ntury O n e of his .

pr actic a l s ecre ts w a s the d e t e r m in ati o n of the s e x of

a n unborn c h il d by pl a cing the nup ti a l couch fro m

north to south thus indic ating r e sp ect for the m aj esty

,

of God w h ic h r esid e d b e t w e e n east an d w est an d

, ,

m igh t su ffe r dishonour by m a rit a l i nt e rcours e t ak ing

pl ac e in the s am e dir ection .

Such c o nsid e r ation i t w as d e e m e d w ould not go , ,

w ithout its r ew a rd in the birt h o f m a l e c h ildr e n ]

I n the r eign of F e rdin and an d I s ab e ll a an d a ,

victi m of t he ir e dict o f e x pulsion flouris he d J os e p h ,

G ikatel l a c all e d the d ivin e K ab alist a n d the

‘

Th au m aturg e w ho w rot e on the attribut es of G o d

, ,

the D ivin e n a m e s an d the S epkzr otni

'

A t the p eriod of P icus d e M i r andol a K ab a li sts

abound e d i n I t a ly m a ny of w ho m w e r e r e fug ee s fro m ,

p e rs ec ution in Sp ai n a n d P ortug al P icus in his .

A p ol og za affir m s th at his d e m onstr a tions o f C hri sti a n

'

d o g m a i n J e w ish th e os o p hy e ffect e d the c o nv e rsion

of a K ab alist n am e d D attil iu s A s it is o n e of fe w .

inst anc es on r ecord the sinc e rity of the c hang e m ay

B ar tol o cci, B i 6l zot/zeca
'

Magma
’

R a66zn zca ,
'

iv . 18 ; B as nage,
H
' '

zs tozr e des j u z s,
'

f v . 1 7 73 .

TB arto l occ
' '

i, B z6/zot6 eca [ /[ agn a l 11 . 8 40 : B as n age ,

H
' '

zs tozr e d es j u z s, f v . 1 89 5 .

i: v . 1 8 99 .
 ‘
t e wr i tten w orb of fi s bs lis m 3 21

be llo w ed to p ass unch al l eng e d

a Long aft e r w ards “
.
,

t hat i s to s ay i n 1 6 1 3 Sa m u e l N ac hu n ias a Je w of
, , ,

T he ss alonic a but re siding at V enic e al so abj ured

, ,

“ ”
J ud ais m a n d w rot e the P ath of F a it h So a lso .
,

a bout 1 6 7 2 Mo rd ekai K e rko s co m pos e d a treatis e

,

sp eci al ly ag a inst the K ab alah but i t has not b ee n ,

printe d B as n age hi nts th at such an acti o n at t hat

.

p eriod s ee m e d sc arc ely l e ss subv e rsiv e i n I sr ae l th an

to e m br a c e Chri s ti a nity O n the o the r hand J ud as .
,

A z ael about the s a m e p e riod contribut e d to the

, ,

“
lit e r atur e of the tr adition by his Thron e s of the
H ous e of D avid a tr e atis e d eal ing w ith the Fi fty ,

G at e s of Und e rst anding w hil e i n G e r m any N ath an ,

of Spir e b e tt e r kno w n h o w ev e r for a treatis e i n

, , ,

pra is e o f the H oly L and produc e d a K ab alistic ,

co m m ent a ry on D e ut e rono m y iii 1 3 und e r the titl e .

,

of H a m n eof/z I n H oll and a fe w y ea rs .

,

pr e viously the fam ou s M an ass e s co m pos e d his w ork

,

o n the re surr e ction of the body w h ich conn e cts w it h ,

J e w is h e sot e ric t heology by its d e fenc e of m e te m p s y

c ho s is ; a n d I s a ac About a B r a z ili a n s e ttl ed in the ,

Low Countri e s tr ansl at e d the Por ta Ca loru nz o f ,

Abr ah am Coh e n I ri ra fro m the origin al Sp anish i nto

H ebrew .

sixt nt h c ntury P ul E lh
I n the b c m c nv rt t
ee e a ana n an e a e a o e o

C h risti nity d in hi My t m s ug ht t pr v fr m h
'

a , m N an s s cr ru or/ u o o o e o t e
K b l h t h t J sus f N
a a a r t h w th tru M ssi h P trus G l ti
a e o az a e as e e e a . e a a n us

als bj ur d Jud is m ;
o a did J h nn s F i w h w r t
e a th so o a e o rt us , o o e on e

m ystic l m nings
a f th H br w l tt rs
ea P ul d H r di w
o e e e e e . a e e e a as a

c nv rt f th fift nt h c ntury B t l i (iv 4 ) m nti ns L uis

o e o e ee e . ar o o cc . 20 e o o

C rr t
a e Fr nc hm n f h sixt nt h c ntury w h in hi Visi ns f
, a e a o t e ee e , o s o o

G d d f nd d h trut h f h C t h lic f it h by m ns f th K b l h
”
o e e e t e o t e a o a ea o e a a a .

L t r n m s
a e a A r n M rg l it
e wh s m ny w rks
are tt m pt d t
a o a a s , o e a o a e e o

C hri sti is anh K b l h ; Ri t g l i

e th
t e dit r f th S ph
a a a t an e us , e e o o e e er

Y t i h w h turn d Pr t st nt
e z ra , d Pr sp r R uggi i
o e o e a an o e er .

X
 fil he £0rtri ue s ub i nters tat e of the fis hs l s h
‘
3 22

Th es e m e agre m emor and a w hich do not pre t end

,

to r epr es e nt a s erious study m ay clos e with the n am e

,

of Spino z a who also conn ects wi th K ab alis m though

, ,

it m ust he con fe ss ed th at the ti nctur e which h e

e xhibits is l ittl e m or e th an the m e mory of e arly
r e ading .
 B O O K V II

SO ME C H R I STI A N STU D E N TS O F

TH E K A BA LA H

A R G U ME N T

The pini n f m d rn ccultists th t th K b l h is v hicl f

o o o o e o a e a a a a e e o

th e s cr t d ctrin f bs lut r ligi n w n v r h ld by ccultists

e e o e o a o e e o as e e e o

in th p st ; v n th s w h scrib d it t D ivi n s urc w r

e a e e o e o a e o a e o e e e

actu t d nly by th n ti n th t it w d isguis d C hristi nity

a e o e o o a as a e a ,

an d in m st c s s t h ir r l int r st w
o a e th c nv rsi n f th J w s
e ea e e as e o e o o e e

by its m ns Th chi f C hristi n stud nts f th K b l h

ea . e e a e o e a a a are

ci t d succ ssiv ly t pr v th s p ints Th m d rn pini n

e e e o o e e e o . e o e o o

b g n w ith E liph L evi d it i sh w n t h t hi ut h rity is

e a as , an s o a s a o

unr li bl S m m in r m isc nc pti ns

e a e . o e c rr ct d d s m o o e o are o e e an o e

ex trinsic p ints f int r st o d v l p d in th c urs f th

o e e are e e o e e o e o e

sk tc h s
e e .

I . I N T R O D U CT O RY

SO far ou r i nqui ry has proc e e d e d no syst em of

as

philosophy would s ee m l e ss con n ect ed w i th w h at is

kno w n conv e ntion ally as m agic th an i s the K ab al ah
to al l out w ard app ear a nc e Th at th e r e w as ho w .
,

eve r a syst e m atic conn e ction

,
by w hic h I m ean a ,

conn ection p e r m itting the philosop hic al doctrin e to

e m e rg e as fa irly d istinct th e r e ca n b e no doubt We ,
.

o w e our m e di aev a l w ithc hc ra ft c hi e fly to t h i s sou rc e ;

w e o w e a lso ou r m e d ize v al d e m onology ; a n d the

J ew hound
, e d out of S p a in by the iniqui tous e dict of
 3 24 lil he
c
g b etti ne s u b fii ters ture of the E s bs l s h
F e rdin and an d I s ab ell a l e ft to the I nquisition an d its
,

d e vildom a noth er pr e t e xt for e xt e r m in ation more ,

fu el for the burning—in a w ord the tre m endous ,

l eg acy of sorc e ry The Je w w as av eng e d i n the

.

m agici an .

Wh e n e nu m e rating the all eg e d br anch es of

e sot e ric tr ad ition in I sr ae l I e nd eavour ed to
distinguish th at of m agic fro m phil osophy Whil e the .

tr ac es of the philosophic a l tradition are no w h e re m et

W 1 th in a ntiquity t hat of m agic abounds
,
I t w as to.

b e e xp ect ed th at the n ew e r ord e r of id ea s should

b e com e int erfus e d w it h the old er B ut the Se pher
.

Yetz irah an d the Zoh a r are not m agic an d th at ,

w hich dr e w the C hris tian s tu d e n ts of th e l it e r atur e

'

an d m ad e th e m s ee k to fatho m the K ab al istic

m yst e ry w as a ssur edly its philosop h ic al tran s cen ,

d ent al i nd eed bu t not its th au m aturgic p art

,
.

W e are on the tr ack h e r e of anoth e r gr eat

m isconc e ption w hich pr ev a ils a mong the cl a ss of
think ers w ho have m ost r eason to conc e rn t he ms elv es
w it h the cl a i m s of the K ab al ah I t i s us e l ess fo r
.

occul t w rit e rs an d th eir too e asy discipl es to continu e ,

a s th ey h av e don e in th e p a st a pp e aling to C hristi a n

,

a ut h oriti e s as to gr ea t n a m es supporting th e i r vi e w of

the subj e ct . Thos e w ho acc ept ed an d t hos e who

vindic at ed the auth enticity of the s ecr et tr adition had
n ev e r dream e d of the r eligion b eh i nd all r e ligions ,

nor did the) ; look to the s anctu ari e s of E gypt fo r any

l ig h t but th at w hich p erch anc e w as c arri ed i nto it by
the d e sc e nd a nts of Abrah a m The occult w rit e rs
.

m a k e tw o e rrors I n the fi rst pl ac e th ey cite a m ong

.
,

Christi a n K ab alists m any a uthoriti es w ithin and ,

w ithout the m ystic ci rcl e who hav e no cl ai m to

,
 s ome QIhri s ti s n § tnben ts of the g s hs l s h 3 25

the titl e ; in the s e cond pl ac e th ey m isconstru e ,

e ntir e ly the position of t h os e w hos e titl e its e l f m ay

be b eyond an y ch all eng e Ov e r an d abov e t he s e

.

points m any n am e s gr eat an d oth e rwis e w hich i t

, , ,

looks w el l to engross on the d eeds of a bri e f for

the d e fenc e b ea r w itn ess only to the pr e v a iling
,

ignor anc e .

The pu rpos e of the bri e f studi es which fo l lo w i s

to d emonstr at e th es e fa cts w hich poss e ss consid e r abl e
,

i m port anc e fo r thos e w ho m I addre ss an d are ,

th e re fore an int egr al p art of my sch e m e Th ey are .

not biogr aphic al sk e tch e s an d th ey are not bibl io

,

gr aphic al not e s Th ey are d e sign e d to e xhibit th a t

.

a m ong the n a m e s co m monly cit e d in conn e ction w ith

K ab al is m so m e Should no longe r b e m e ntion ed so m e

, ,

be long only to a Q uixotic atte m pt at discov ering an

'

ezr en icon fo r C hrist e ndo m a n d J e w ry so m e are no t

,

w orth citing b e c a us e d espit e t he i r i m put e d a uthority

, , ,

th ey h av e nothing of m o m e nt to t ell us a n d so m e a , ,

b are r esid uum w ith a h and ful of re c ent w rit e rs m ay

, ,

be l e ft on the oth e r w is e v ac at e d b e nch e s .

II . RAY M O N D LU LLY

The n a m e of R aymond Lully ha s bee n usu ally

cit e d asth at of a consid e r a bl e authority on the
K ab alah as upon s ev e r a l o t he r d e p a rt m e nts of the
,

se cre t kno w l edg e I t is ti m e to affi r m th at few

.

ascri ptions s ee m to poss e ss l e ss found a tion in fact .

I t m ust b e s aid fi rs t of all th at th e re is subst anti al

, ,

ground for supposing th at th e re w e re tw o d istinct

pe rson s bearing this n am e or th at i t w as assu m e d fo r
,
3 2 6 Ihe iflortri u e
fi
c
s ub fitters ture of the fi s hs l s h

a s e cond tim e at a l at e r d at e The origin al R ay m ond .

Lully w as th at s en esch al of M aj orc a w hos e l e g e nd I

“
n arr at e d so m e t w e lv e y ears ago i n the Liv e s of
”
A l che m ys tical P hilosoph e rs H e w as born during .

”
the fi rst h al f of the thi rt ee nth c entury The s econd .

R ay m ond Lul ly w as an alch e mis t H is l eg e nd .

,

e nshrin e d i n the d e c e itful m e m ori al of a s o c all e d -

Abbot of W e stminst e r ] w as u nk nown so ,

far as I ca n trac e til l the b egi nning of the ,

s ev e nt eent h c e ntury ] but the w orks by w hich he i s

distingu ish ed fro m his prototyp e are c e rt ainly
m uch earl i e r possibly by two c e nturi es T he r e i s a
,
.

thi rd an d m od e rn l eg e nd w hich b e ars all the m ark s ,

of i nve ntion by its n arr ator E l iphas L év i an d t h is , ,

id entifi es the tw o p erson ag e s by prolonging the l ife of

the fi rst t hrough the i nstru m e nt al ity of the gr ea t

e li xi r I t is d e scrib e d a s a p o pul a r l e g e nd but

§ .
,

R ay m ond Lully an d hi s n a m es ak e w e r e n ev er o f
e noug h i m port a nc e to i m pr e ss the i m agin ation of the

p eopl e The fi rst w as a philosophic al r e for m e r an d a

.

d t s ttribut d t s m f hi w rks if ccur t w uld h w

The a e a e o o eo s o , a a e, o S o

t h t h w s p r t d fr m hi pr d c ss r by m r t h n c ntury but
a e as e a a e o s e e e o o e a a e ,

th y in d st t f c nfusi n d l l p pul r s urc s f inf rm ti n

e are a sa a e o o o ,
an a o a o e o o a o

m isl e ding x m pl B l cki s P pul r E y l p di ’ ”

are Sa f . ee , or e a e, a e o a nc c o oe a,

s v.
. A lc hy m y .

1 Tes ta m en tm n Crenzer i , A 66atis Wes tnzon as ter ien s i s

‘
‘

, A ngl i ,

O r d i n is B en ed i cti n i .

publish d t Fr nkf rt in 6 8 by Mich l M i r b ing

i I t w as e a a o 1 1 , ae a e , e

th ethird tr ct f th T ip A a l
o t t te t t /y
r us u r eu s , zoc es r es rac a u s c z nzzcz

l ti i i
s e ec ss nzI 6 7 8 it r pp r d in th M
. n 1 m H m ti m ea ea e e u s eu er e cu

R f m t m t A mpl ifi tw
e or a a c d is kn w n in E nglish by ca tr nsl ti n
n , an o a a a o

of t h t c ll cti n
a dit d by m ys lf v ls L nd n 893
o e o , e e e ,
2 o . o o . 1 .

With m t ri l d riv d from Eliph L é i d pyr t chnic

a e a e e as v , an a o e

t rm in l gy fr m M H uys m n bi rr w rk ntitl d L S t i m t
e o o o . a , a za e o e e e a an s e e

l M gi
a aby Jul s B is c m pr ss s ll th l g nds int
c, e o ,
s m ll o e e a e e e o one a

p ll t f f bl w hich publish d in 89 5 is I supp s th l st

e e o a e , e 1 , , o e, e a

m isc nstructi n
o th subj ct f R y m nd L ully
o on e e o a o .
 § mue t t i eti an § tub ents of the g s bs l s h 3 27

C hristi an v ng el ist m artyr e d for an ill j udg ed

e a ,
-

a tt e mpt a t the prop ag ation of the fa ith a m ong the

M ussu l m en of A fric a The s e cond has b ee n d e scrib ed .

,

but on w h at grounds I am un abl e to st at e as ,

”
a J e w ish n eophyt e or pros e lyt e of the g ate This .

i s th e r e fore the p erson al ity w hich w ould n atur ally

conn ect w ith K ab al ism The s econd R aymond Lu lly .

conn ects ho w ev e r e xcl usiv ely w ith alch e m y an d hi s

, , ,

w orks a re e vid e nc e th at he d id not r e nounc e the

Christi an faith “ I t is to him m ust b e attribut ed

.

thos e k eys comp end i u m s t est am e nts an d codicils of

, ,

a lch e my which a re found i n all the gr e a t coll e ctions

of H er m e tic treatis es H e w as so far i mbu e d with .

the a postolic spirit of his pr e d e c e ssor th a t hi s gr eat

a m bition w as to e ng ag e so m e C a tholic m on a rch i n

a noth e r b a rr e n crus a d e for the r ecov e ry of the H oly

Se pulchr e A ccording to his l e g e nd he tr a ns m ut e d
.

into gold s u fli c ie n t b as e m et al for the m inting of six

million nobl es for the b e n e fit of a n E d w a rd King
, ,

of E ngl and o n condition th at he a ssu m ed the R ed

,

C ross The king did not k e e p his pro m is e an d the

.
,

ad e pt e sc ap e d as he could fro m the e xtortion of

furth e r proj ections .

The confusion of the tw o R aymonds i s p e rh aps

mor e e xcus abl e am ong occu ltists th an for ordin a ry
biograph ers Th at alch e m y conn e cts w ith K ab alis m
.
,

or t hat K ab alis m b ec a m e id entifi e d with a lch e m y the ,

Witn ss th ddr ss t
e e a e o the D e ity at the hea d of the Tcs ta r ncn tu rn
Magi s tr i R ay m u n d i L a ll ii (Mangetus : B i 6li ot/1 eca Cfiem ica Cu r iosa ,
i .
707 , the a l st wo rds of its t h r tic l divisi n —L w lw
eo e a t o a n or e

gl or i aj es u (ibid 7 6 2 ). the Tes l a rn cn t m N

u i im ov ssddr ss d t K ing
u nz, a e e o

C rl s (I d
ha e ea, m i Ca r ole d i lecto, to i n f l i m a sap ien ti a d i l ’
ectiss i m u m ut

fidei
'

cat/zol zca’ a m pl ia tor em el zga m l and a g in

a A ca
pe zlgi mr
‘
in n onzi nc

s an cta Tr i n i tal is ct a rom a U n i l atis , &c (i6 id . . p .

3 28 fil he gl ot tri u e s ub fitters tu re at the E s hs l s h
tr eatis e on Purifying Fir e su ffici e ntly t estifi e s bu t the ,

a lch e m ist per s e is not a s w e h a v e s e e n a K ab a list

'

, , ,

an d th e r e is no S ingl e w ord of K ab alis m in the

H e r m etic tr eatis e s of R ay m ond Lully the s e cond .

The doctor o f M ajorc a do e s c o nn e ct a rtifici ally w ith

the e sot e ric tr a dition of th e J e w s by the a rbitra ry u s e ,

o f c e rt a in w ords a n d m e thods t houg h he w as not ,

a pros elyt e of the ga t e but his syst e m is a ,

m e ch anic a l introd uction to the sci e nc e s an d has no ,

titl e to the n am e h aving not h ing to do w ith a ,

tr adition e xot e ric or e sot e ric J e w ish or G e ntil e I t

, ,
.

has m or e ov e r no m ys tic a l fo und ati o n a n d is c o n

, , ,

c e rn e d w h o lly w ith a n e duc ati o n al m e th o d I t is .

,

th e re fo r e untru e to s ay th at R ay m o nd Lully w as o n e
,

of the gra nd an d subl i m e m ast e rs o f tr ansc e nd e nt

sci e nc e as E liphas L ev i d e scrib e s hi m I n the A rs
,
.

Magn a Scien di an d the A rs N otor ia th e re is as m uc h

occult Signific anc e as i n the schol a stic j e st conc e rning
cfzi m cer a 6one6i n a n s i n v a cu o The Not a ry A rt of .

Solo m on w hich Rob e rt Turn e r fi rst print e d in

,

E nglish c o nn e cts r e m ot e ly w ith K ab al is m a n d the

, ‘
,

A rs N otor ia o f R ay m ond Lully has a v e rb al con

n ectio n a n d no m or e w ith this e nchiridion of J e w ry
, ,
.

I t i s the s a m e w ith the tr eatis e e ntitl e d D e A u d i ta

K a 6a i is tico a n op u s cu /a nz R ay rn a n a i n w n o r p a rticul a r
’
, ,

a pplic a ti o n o f the m e thod of Lully w hic h h as b ee n ,

ignor antly i ncl ud ed am ong his w o rk s The n am e .

a lon e is occult an d its s el e ctio n is b ey o nd ,

"
conj e ctur e The w o rk prov e s on e x a m in ation to b e
.
e

is f ir t y th t Fr nck t k s th pp sit vi w b t w it h
It a o sa a a a e e o o e e , u

w h t q u lific ti n f
a a
j udgm nt m y b
a g t hor d fr m h
orf ct t h t h e a e a e e o t e a a e

acc pts th ttributi n t L ully f th w rk m nti n d b v H

e e a o o o e o e o e a o e . e

s ys th t L lly w th first t r v l th n m d xist nc f th

’

a a u as e o e ea e a e an e e e o e
 S
< aute QIhri sti s n § tubents of the g abs l s h 3 29

a l a t e o ffsh oot of the gr ea t v ac a nt pr ete ntiou s syst e m

w hich e n a bl e d thos e w ho m ast e r ed it to disput e on

a l l subj e cts w ith succ e ss though p e rh aps w ithout ,

kno w l edg e of an y So m e great m inds w e re c aptiv at e d .

by i t but such c aptiviti es are am ong the w ea kn ess e s

,

of great mi nds The b e st th a t c an b e s a id for the .

A rs Magn a is th a t i t w as d iscours ed upon by

Corn el ius Agripp a an d th at it w as t o l e r at ed by
Picus d e M i ra ndol a A nd of th es e facts at the .
,

pre s e nt d ay n e ith e r po ss e ss e s a cons equ e nc e The

,
.

chi ef philosophic al m ission of the fi rst R aymond

Lully w as to prote st ag a inst the school o f Av e rro es ;
his chi e f pr actic al w ork w as the e xhort ation of
prel at e s an d princ e s to found schools for the study
of l angu age s so as to facilit at e th e conv e rsion of

K abalah to C h risti n E ur p f w hich th r is gr und in f ct h

a o e, or e e no o a e

t hinks t h t it w uld b d ifficult t d t r m in h w f L ully w

a o e o e e e o ar as an

initi t f his m ystic sci nc

a e o t th pr cis influ nc w h ic h it x rcis d e e or e e e e e e e e

on hi d ctrin
s oI r fr in fr m s ying w it h
e . hist ri n f p hile phy a o a a o a o os o

(T m
en n e ) t h t h b rr w d t h nc hi b li f in th id ntity f G d
an n a e o o e e e s e e e e o o

an d N tur a(I t hink t h t T

e m h h r m isc nstru d hi ut h r ) a en n e ann as e e o e s a o ,
“
but it is c rt in t h t h h d v ry high id f it c nsid ring it
e a a e a a e ea o , o e a

divin sci nc v rit bl r v l ti n dd ss d t th r ti n l s ul d

e e e, a e a e e e a o a re e o e a o a o , an

it m y p rh ps b p r m issibl t supp s t h t th rtifici l pr c ss s

a e a e e e o o e a e a a o e e

us d by K b li ts t c nn ct t h ir pini ns w it h th rds f Scriptur

e a a s o o e e o o e wo o e,

suc h th substituti n f nu m b rs l tt rs f id s
as e o rds m y o e or e e or ea or wo , a

h v c nt ibut d i
a e o s m ll d gr t th inv nti n f th G r t A t
r e n no a e ee o e e o o e ea r .

I t is w rt hy f r m rk t h t m r t h n tw c nturi s
o o e a d h lf b f r a o e a o e e an a a e o e
th e x ist nc f th riv l sch ls f L ri d C rd v t h v ry
e e e o e a oo o o a an o o a, a t e e

ti m w h n s m m d rn critics h v s ught t pl c th igin f th

e e o e o e a e o o a e e or o e

K b l h R ym nd L ully m k s lr dy
a a a , a odistincti n b t w n nci nt a e a ea a o e ee a e

d m d rn K b lis ts Th p ss g hic h Fr nck s m s t d p nd

”
an o e a a . e a a e on w a ee o e e

f h i g n r l vi w is
or s e f ll w s D i i t l d t i K 66 l q d
e a e as o o c ur za c oc r n a a a a ua ,

cu u s l z6et
j
’

idem es t s ecu n d u n z H e6r a os ut r ece

ptio v er i ta ti s r ei

d i vi n i l u s re m /ate a n i nue r a l ion a /i E s t igi tu r X a 66a /a lza6itu s

a n i mee r a tion a l i s ex rea d r al ion e di v i na r u m r er u ns cogn i ti va s Propter .

' '
q uoa appa r el qu oa es t de m ax i /n o eti a m d i v i ne con sequ vti vé di v i na
s cien tia voca r i de6et . Th is xtr cte a is d riv d fr
e e o m the Op us R ay m u n
di n a m al ea r dy m nti n e o ed .
33 0 am
c
amm a
e g anh fii trrature of the fi ahal ah

the h eath e n but th e r e w e re fe w w ho h eard or h eed ed

hi m . I t w as only aft e r his d eath th at his syst e m
obt ain e d for a ti m e a c e rt ain vogu e The coll aps e .

of the proc ess of his b eatific atio n is o n e of the gr eat

e sc ap e s of the L a tin Church b e c a us e it w ould h av e ,

h elp ed to accr edit a syst e m w hich b eg an an d e nd e d

i n words I t w as not as it has b e en d escrib e d
.
,

e rron e ou sly a u niv e rs al

,
sci e nc e or a synth esis of ,

kno w l edg e ; it w as ch a ffe r an d nois e ; its egr egious

t abul ations are a m ock e ry fo r the m od e rn und e r
st anding E v e n the m artyrdo m o f this e cc e ntric
.

Sp a nish e nthusi a st had a stra in of the folly of su icid e ,

i f the m artyrologists h av e told it truly I t had .

,

how ev e r its d e fe nd e rs an d it had i n tim e its

, ,

m ir a culous l eg e nd So a lso an d for the sp ac e of

.
,

so m e c e nturi es th e r e w as a qui et an d int elligibl e

,

cultus of R ay m ond Lully in the B al e aric I sl ands ,

w hich lik e so m e oth e r loc al s anctiti e s h as b e co m e

, ,

p erhaps sc a rc e ly a m e m o ry .

I should add in concl usion th at th er e are w orks

, ,

by or attribut e d to the origin al R ay m ond Lully w hich

h av e no conn ection w ith hi s A rs [Vlag n a as

th ey h av e non e w it h occult sci enc e an d b elong to a ,

high e r c at egory Wh e n w e turn ov e r the v ast u n co m

.
,

'

p l e te d coll e ction of his Op era O m m a a n d d w e ll as th e , ,

d evout stud e nt w ill gr at e fully do on c ert a in p ass ag e s ,

conc e rning the e t e rn al s ubsist e nc e of the l o v er an d

th e b e lov e d i n God conc e rning c o nt e m pl ation i n
,

God —gu om oa o om n zs n os tm p es eczzo s i t in perf ection e

' '
’ ‘

D om i n i D ei —a nd th e d ee p things of divin e
’

n os tn

union w e b egin to disc ern the e xist e nc e so to sp eak

, , ,

of a t hird Lully w ho has qu al iti e s w h ich r e co m m e nd

,

him to our ad m i r ation w hich a re w a nting in the

 § omz QIhri s ti zm S tuhm ts of the g ahal ah 33 1

D octor i ll u m i n a tus , though he inv e nt e d the A rs

Mago o in the
, an d D octor a l c/zem zlsticzcs , e ven i f he
tr ansmut e d m e tals .

III . P I C US DE M I RA N D O L A

M agic al l eg end has av ail ed its el f of the n a m e

of M irandol a an d on the w arr ant of hi s K ab al istic
,

e nt h usi a s m has a ccr e dit e d hi m w ith the poss ession

of a famili ar d e mon *
H i s w as the d e m on of .

Socr at e s which a l at e C a rdin al A rchbishop has

brought w ithin the l i mits of n atur al an d cl eric al
o rtho d o x r
y l H is m a rv e l'
lous pr e cocity has furnish e d

a th e sis to th e ing e nui ty of M G abri e l D e l an n e .

,

for as with the m usic of M o z art an d as w it h the

,

m ath e m a tics of P a sc al i t r e m a ins a ground of ,

sp ecul ation ho w this I t al i an C richton acquir ed his

e nor m ous e rudition M D e lan n e w ou ld a ssur e u s i
. .

th at he brought it with him at his bi rth th a t i t w as ,

a n inh e rit a nc e from a pr e vious li fe a n d th a t P icus d e ,

M i ra ndo l a K ab al is ed i n a coll eg e of B abylon O n .

the oth e r h a nd C atholic w rit e rs fo r w ho m his studi e s

, ,

a re uns avou ry a ffirm th a t he w as s w indl e d by a n

,

i m postor w ho sold him sixty bogus MSS on the .

a ssur a nc e th a t th e y had b ee n co m pos e d by the ord e r

“
of E sdr as Th ey cont ain e d only ridiculous K ab alistic
.

rev e ri e s Th e s e MSS h ave b ee n e nu m e r at ed an d

.
”
.

Mig s D i ti m i d
S
ue

M nning s br c hur
ee
’

a
c ot
’
a re

o
cs

e,
Sci ences O ccu l tes ,
s v
. .
“
The D a
t .

im n
u

o
. co l 308
o f So
.
“
.

cr t s
l
a e .

Lo nd no , 1 874 .

I See in p rticul r
a a Etud e su r l es Vi e: Su ccess i ves , t oi re

p resen t" c m Congr és Sp i r i ts I nter n a tion a l de L ond r es pa r

Gabr iel D ela n ne , p . 6 1 , w he r Mir nd l is c
e a o a a as e in p int o .
332 am m a
fi lm g nu b fii tzratnrz of the fi ahaIah

d escrib e d by Gaffarel an d his m onogr aph on the ,

subj e ct w ill b e fo und a mong oth er pl ac e s i n the , ,

gr e a t bibl iogr aphy of Wol f W e are not conc e rn ed .

w it h th e s e nor yet w ith the apocryph al stori e s of

t heir origin al authorship an d e v entu al s al e But as .

M ira ndol a w ho w as born on F ebru ary 2 4 1 4 6 3 an d

, , ,

di e d m ent ally e xh a ust ed in 1 494 i s the fi rst tru e ,

Christi an stud e nt of the K ab al ah it i s i m port ant to ,

kno w w h at he d e riv ed fro m his studi es i n this re sp e ct .

N o w un fortu n at e ly w e are m et a t the o uts e t w ith a

, ,

di fficulty only too co m mon i n such i nquiri es O f the .

K ab al istic concl usions arriv e d at by Picus d e M ira n

dol a an d actu ally b e aring this n am e th e r e are tw o
, ,

a bsol ut e ly d iffe r e nt v e rsions e xt ant ; th e r e is th at

w hich w e find i n the coll e ct e d e ditions of his w orks ,

both l at e a n d e arly r eproduc e d in the coll ection of

,

P istorius w ith a vol u m inous co m m e nt ary by A rch

a n g e l us d e Burgo N uovo a n d th e r e is th a t w hich w e ,

find w it h a noth e r co m m e nta ry t houg h curiously by the ,

s am e w rit e r in a l ittl e volu m e publ ish e d a t B ologn a

, ,

in 1 5 6 4 and ag ain at B asl e in l 6oo

,
*
The e vid e nc e .

is in fa vou r of the fi rst v e rsion though I h av e so far ,

fa il e d to m ee t w ith an all eg ed origin al e dition s aid to

h av e b ee n publis he d at Ro m e in 1 4 8 6 a n d th e r e for e ,

in the li fe ti m e of the a uthor W e m ay acc ept e ith er .

v e rsion w ithout prej udic e to the point w hich it is h e r e

d e sign ed to e st abl is h an d t hat i s the n atur e of the
,

e nthusi a s m w h ich pro m pt e d P icus d e M ir a ndol a In .

the fi rst pl a c e t hough he sp e aks of m agic i n t e r m s

,

w hich m ay b e h e ld to indic a t e th a t he p oss e ss e d a

A /
r c za n gel u s
’
ae B u rgo N u oo o a
g ri Pl acen ti n i : A p ologi a pr o
defen s i on e doctr i n e Caba lw, & c . O st nsibly r ply t
e a e o an i m p chm ntea e

of Mir nd l by P t r G r i
a o a e e a z a.
 5 mm Qi hr i s ti an § tuhen ts at the Q ahul ah 333

tol e r an t an d op en m ind as to som e of its cl ai m s a n d , ,

l ik e a l ea rn ed m an as he w as d id not r eg ard it aft e r

,

the vulg a r m ann e r he c a nnot be consid e r ed as in

, ,

an
y r e a l s e ns e,
a n occult philosoph e r T h e only d.e p a rt
m ent of occul t sci e nc e w hich he has tr e a t ed at a n y
l ength is astrology an d to this he d e vot e d a long
, ,

s av ag e an d und e rmining criticis m w hich i n so m e of,

its s al i ent p arts i s as good r eading as Agripp a s ’

”
V anity of the Sci e nc e s a n d on its sp e ci al subj ect
,

t ak e s m uch the s am e point of vi ew W e should not .

th e r efor e e xp ect th at he b e took hi m s e l f to the e sot e ric

sp ecul ations of J ew ry b ec a us e he w as attra ct e d by
the tr ansc e nd e nt al po w e rs attribut e d to the D ivin e

N a m e s be c a us e he int e nd ed to co m pos e t al is m an s
, ,

or b ec aus e he d esire d to evok e I m ust not sp e a k so

.

confid ently as to possibl e fascin ations in the di rection

of Gem a tr ia an d Tleew a rd /z for his w as a subtl e an d
,

curiou s int e llig e nc e which found gr ee n spots or r ath e r

e nch ant e d citi e s of m i r ag e in m a ny d es e rts of the

m ind ,
an d he m ig ht p e rh aps h av e discov e r ed
m yst e ri e s in be h ead ed words an d achro a m atic a i n
acrostics . Th e re is ho w ev er no proof t ha t he d id
, , .

The bibl iographic al l eg e nd w hich r e pr es e nts him

purch asing MSS on the a ssura nc e th at the prop he t
.

E sdr a s had a h and i n th e i r prod uction w i ll disclos e

his prob abl e vi ew s as to the a ntiquity o t K ab al istic
lit e rature H e t o ok it w e m ay suppos e at its w ord
.
, , ,

an d the l eg e nd a lso indic a t e s th at he w a s p e rsu a d e d

e a sily ; i t w as a co m mon w ea kn e ss i n m e n of l e a rning

a n d e nthusi a s m at the p e riod O n the oth e r h and i t

.
,

is mor e th an c e rt ain th at he d id not r eg ard this

a ntiquity as a pre su m ption th a t the K ab al a h w as
supe rior to L ati n C hristi a nity ; the wisdom w hich he
 Gihe guanine aub gi tem tnre of the fiahal ah
‘
3 34

found in the K ab al ah w as the wisdo m of Christi an

doctrin e w h e n he hung up his fam ous th e s e s i n

Ro m e an d offe r e d to d e fr ay the e xp ens e s of e v e ry

sc ho l ar who w ould disput e with him thos e th e s e s ,

i ncl ud e d his K ab alistic C oncl usions but th at w hich ,

he soug h t to e st ablish w as a v i a m edi a b e t w e e n

J ew ry an d Chri st endo m Wh e n he turn e d the h ead .

of P op e J ul ius w ith the s e cr e t m yst e ri e s of the

T/zora lz th e e nthusi as m which w as co m m un ic at e d
,

for a mo m e nt to the ch a ir of P et e r w as lik e L u l ly s ,

’

th a t of the e v ang elist The s ero u s s er vora m D ei .

fou nd oth e r z eal fo r his minist ry an d the co m et of the ,

schools bl az e d its e lf out The K ab al istic Conclusions .

a lon e r e m a in to t e l l th at Rom e h ad a str a ng e dr e a m

in the e v e ning of the fi ft ee nth c entury T hey lie i n a .

s m all co m p ass an d as I b el i ev e it w ill b e of int e r est

,

to show w h at P icus d e M irandol a e xtract ed fro m

h is si xty MSS I wil l h e r e tr ansl at e th e m for the
.
,

r ead e r I oug ht p erh aps to prem is e th at E liphas L év i

.

tr ansl at ed so m e of th em in his o w n loos e fashion an d

publish e d th em w ith a sugg e stive co m m e nt ary in L a ,

S ci en ce aes E sp r i ts d ascribing th em to the coll ection

’ '

of Pi storiu s but w ithout m e ntioning the n am e of

M i randol a H e also g av e w h at purports to b e the
.

L atin origin als but th es e he has polish e d an d point ed

, ,

To do j ustic e to his g eni us t he y are m uc h b e tt e r

th an the quint e ss e nti al K ab al is m of P icus bu t as ,

th ey are n e it he r P icus nor the K ab alah I sh all not ,

h av e r e cours e to th e m for the pu rpos es of the

The xist nc f Christi n l m nts

e e e o t l st f m t ri ls a e e e , or a ea o a e a

w hic h m ig h t b h ld t b r
e e Christi n c nstructi n is d m itt d by
o ea a a o o , a e

s v r l J w ish w rit rs f th p st Z h i p ri d
e e a e e o e o -
o ar c e o .

T P rt I I c iv p 4 7 t q
a . . . . 1 , e se
.
 g ame t ri s ti an § tub en ts of the g abal ah 335

follo w ing v e rsion ,

e xc ept by som e re fe renc e s i n the

footnot es .

K aoa l zstzc Con cl u s i ons

I .

A s m an an d the pri e st of in fe rior things s acrific es

to God the souls of u nr easoning ani m al s so M ich ae l , ,

the high er pri e st s acrific es the soul s of r ation al

,

ani m al s .

II .

Th e r e are nin e hi e r a rchi e s ,

an d th e i r n am es are

Cher u bi m , Seraphi m , C/zas nza li nz, A ra l i nz, Ta rs is im ,

Ma/ac/zim
'

Op/za n i fn , [ SftZfl A ,
an d E Ioni nz .

III .

A lthough the i n e ffabl e n am e is the qu al ity of

cl e m ency i t i s not to b e d e n i ed th at it combin e s
,

a lso the qu al ity of j udg m ent

“ .

IV .

The sin of Ad a m w as the s ep aration o f the

kingdom from the oth e r branch es .

V .

creat ed the world with the tr ee of the

Go d
k nowl edg e of good an d evil w h ereby the fi rst m an ,

s in n e d fi
l
'

VI .

The gr ea t north wind i s fount ain of all souls

the
simply ,
as oth e r d ays a re o f so m e an d not al l i
As Le i v t rs l y puts it S l m
e e , c ze a m i ser i cor di a m d ici t sed cl

j u dici u m . H e ut ili s it t d n unc

se o e o e the d ctrin
o e of e ev rl sting
a

punis hm nt e .

1
'
H ncvi inf rs t h t th sin f A d m w duc ti n l
e e Le e a e o a as e a o a .

I I h v giv n t his lit r lly wi t h ut pr t nding t h t it h m uc h

a e e e a o e e a as

m ni g
ea n L é i r duc s it t M g
. v e q i l f
e t i m om a ne
ts a u o on s es an a ra ,

ex pl ining t h t ul t r thi w rld t s p idl n

a a so s en e s o o e ca e e ess .
 t y ortri ne anh fitt t of the fiahal ah
‘
33 6 e era ure

V II .

Wh e n Solo m on s aid i n his pray e r a s r e cord e d ,

“ ”
i n the Book of Kings H ea r O H eav e n w e m ust , , .

und e rst a nd by h eav e n the gre e n l in e whic h e ncircl e s

"
al l thin gs f
VIII .

So ul s d e sc e nd fr o m the third lig ht to the fo urth

d ay, an d th enc e issuing t hey e nt e r the night of ,

the bo dy l -

IX .

By the si x d ays of G e n e sis w e m u st und e rst and

the six e xtr e m iti e s of the building proc e e ding fro m

B ras hith as the c e d a rs co m e forth out of L e b anon .

X .

P a r adis e is mor e corre ctly s aid to b e the whol e

building th an the t e nth p art And in the c e ntr e .

th er eof is pl ac ed the Gr e at A d am who i s Tzp/zeretn

'

, .

XI .

A riv e r is s aid to fl o w out fro m E d e n a n d to ‘

b e p art e d into fou r h e a ds signi fying t h at the third

n u m e r ation proc e eds fro m the s e cond an d is divid e d ,

i nto the fou rt h fifth sixth an d ten th i , , ,

XI I .

I t i s tru e th at al l things d ep end on fat e if ,

we

und e rst and t he r eby the Supr e m e Arbit e r § .

vi r nd rs t his C i
Le e t e w hich d s t t first
r n ne es
o oe no , a

sight s m t r pr s nt it S h w v r C nclusi n 4 8 d n t
, ee o e e e . ee , o e e , o o , , an o e

th r t
e e o .

TThis is m ngl d by L evi w h s m s t h v m isund rst d its

a e , o ee o a e e oo

m ning
ea F .th nigh t f th b dy h
or e su b stitut s th night f d th
o e o e e e o ea .

I C lh i 9
on c signify cc rding t Levi t h t th hist ry
s on s , IO , 1 1 , a o o ,
a e o

of th e rthly p r dis is ll g ry f truth

ea a a e rth
an a e o o o n ea .

L evi giv s F t f i q
e i,f t m o
a c u zn t d m ir
a n ne bl n a a u ver u nz es , an a a e

sp ci m n f p lishing
e e o o .
 § ome QIhri s ti ait § tubents at the g aba ah l 33 7

XIII .

H sh al l know the m yst e ry of the G at es of

e w ho

Und e rst anding in the K ab al ah sh al l kno w also the

”
m yst e ry of the G r eat J ubil ee .

XIV .

H sh all kno w the m e ridion al prop e rty i n

e w ho

d extr al c o ordin ation sh al l know w hy ev e ry j ou rn ey

-

of Abr aham w as al w ays to the s o u thf l '

XV
Unl ess the l e tt e r H e had b ee n add e d to the
n am e of Abram Abr ah a m w ould not h av e b ego tten i ,

XV I .

B efore Mos es a ll proph e si ed by the st ag w ith o n e

horn the

X VI I .

Wh e re so eve r the l ov e of m al e and fe m al e i s

m ention ed in Scriptu re th e re is e xhibit e d m ystic ally ,

the conj unction of s oneretn an d C/ziens et (or

Cli en ecet/z) I s ra el or B ette a n d Tip/zer etn“ ,
.

The signi fic nc a e v p r t s in L evi s sh rt n d r c nsi n

e a o a e
’
o e e e e o ,

Por ter j noilcen m su nt . H expl ins th J ubil

e a th j y f tru
e ee as e o o e

kn w l dg
o e e .

vi s xpl n ti n is f bl n m ly t h t th s uth is th r iny

f Le
’
e a a o ee e, a e , a e o e a

q u rt
a re d t h
,
t an th d ctrin s f A br ham “
i f th eK b l h
o e o a a , . e
.
, o e a a a , are

al w ys fruitful
a .
”

I P dd iti m H A b / m g it t his b ing th f m inin

er a on e e r a ta en u , e
“
e e e

l tt r f th T t gr m
e e o e e ra a .

l s ys L evi th y w nly
. e .
, a sid f truth ; M s s is
, e sa o o ne e o o e

r pr s nt d b ring tw h rns L evi dds t h t th unic rn is th

e e e e ea o o . a a e o e

id l ea .

II Le i substitut s M
v t f mi t Tip/ t}e t M l b tn as e ce na sn n ren : e a u ,

an d giv s s nti m nt l x pl n ti n w hich h

e a e ec nn cti n w ith
a e a a o as no o e o
33 8 GIhe £0rtrtne
‘
aah Elbi tem tu re of the fiahal ah
X VI I I .

Whoso e v e r sh al l h av e int e rcours e w it h Tip/ceretn

*
in the m iddl e night s hall flouris h i n ev e ry g e n e r ation .

XIX .

l e tt e rs o f the n am e of the e vil d e m on w ho

The
i s the princ e of this w orld are the s a m e a s t hos e of
the n a m e of G o d Tetr ag r a n zn za ton — an d he w ho

kno w s h o w to e ffe ct th e ir tr a nsposition c an e xtr act

o n e fr o m the oth e r 1
'

XX .

W he n the light of the m irror w hich shin es not

sh al l b e l ik e the light o f the shinin g m irror the d ay ,

sh al l b eco m e as the night as D avid s as , ,

XXI .

Whoso ev er sh all kno w the qu a l ity w hich is the

s ecre t of d arkn e ss sh al l kno w w hy the e vil d emons
a re m or e hurtful i n the nig h t th a n i n the d ay .

XX I I .

Gr anting t h at th e co ordin ati o n o f the c ha riots -

i s m ani fold n e v e rt he l e ss in so far as c o nc e rns the

, ,

m yst e ry o f the Pni/a zer i os tw o c h a riots a re pr e p ar e d

‘

, ,

so th at o n e c h ariot is for m e d fr o m the s e cond t hird , ,

four th an d fi fth an d the s e are the four phila teria

, ,

w hich Va n a ssu m e s an d fr o m the sixt h s e v e nth , , ,

int rpr ts by distinguishing th m rri g f m r ni m ls

L év i e e e a a e o e e a a ,

hu m n a t h r w is fr m th tru hu m n d divin m rri g f s uls

or o e e, o e e a an e a a e o o ,

spirits d b di s
an o e .

1 L é i su b stitut s D t D i d rgu s ith w

"
v e cenzon es en s n v er s n s an a e

ch r ct ristic l gic th t c uld th f r m r b s id t xist t h n G d

a a e o a , o e o e e a o e , e o as

hi pp sit c uld c rt inly h v

s o o e o xist nc e a a e no e e e .

t This pp r ntly pu l d th c m m nt t r
i a a e h inv nt d zz e e o e a o ,
so e e e a

substitut w hic h p rtly r pr duc s p cryph l s ying f C hrist

e a e o e an a o a a o .
 s ome Qi hri s ti an § tnhents of the g ahal ah 339

e ighth ,
an d n inth a s econd ch a riot is m ad e an d th e s e ,

‘
a re the ph ilate ria w hich the H e fi n al assu m e s .

XX I I I .

M ore th an the qu al ity of p en it e nc e i s not to

b e und e rstood (or appli ed ) in the word (w hich
signifi es ) H e

XX I V .

“
Wh en J ob s aid Who m ak e th p e ac e in his °

high e st pl ac e s he signifi e d the a ustr a l w at e r an d

,

boreal fire an d th e i r l ead e r conc ern i ng w hich things

, ,

th e re m ust b e nothing s aid fu rther i

XX V .

B r as /zi t/e in the b eginning H e cr eat ed ,

“
is the s am e as i f it we re s a id : I n Wisdo m H e

t is t y C/ km / B i / C/ d d G o l f r m th
Tha o sa , zo a z, n d z, zes e an e u ra z o e

ch ri t s t
a o t hr n f th t hird l tt r f th T tr gr m ; w hil
, ea , or o e o e e e o e e a a e

Tipl tl N t
eer e / H d df
z, d c nstitut th c h ri t f th f urt h
e z ac z, o an es a o e e a o o e o

l tt r F th r cl ssi fic ti ns f h S phi th cc rding t th

e e . or o e a a o o t e e ro a o o e

sym b ls f sup ri r d inf ri r c h ri t

o o a K bb le D d t
o an e o a o , s ee a a a en n a a,

i 5 3 5 . 5 36
1 Th
'
is is the b st r nd ring
e e e wh ic h I ca n o ffe r of the o bscur e

o rigi l —S p p p i t t m p it ti
na u ra t t d m
ro r e a e o di i t e n en ce n on es a en a o er o x .

I t is q uit c rt in t h t its int nti n is t r pr s nt d b y L evi s

’
e e a a b ti e o no e e e e su s

t t d
u e p h rism P it ti
a o t b m w hic h h tr nsl t s
an en Ta n on es ver u , e a a e , o

r p nt is t t t A cc rding t A h g l d B g
e e no o ac .
”
th o o rc an e us e ur o n uo v o , e

m ning is t h t h w h s ks th f rgiv n ss f sins m ust

ea a e t h v
o ee e o e e o no a e

r c urs t th S
e o e o th H ly Spirit Th pr f ff r d is t h t
e o n no r to e o . e oo o e e a

th w rd r nd r d d i i t b l ngs t th S
e o e e e d t h t w hic h st nds f
x e o o e o n , an a a or

di cen st th H ly G h st This r f rs t c rt in s yings f Christ

o e o o . e e o e a a o .

F rgiv n ss is t b ught fr m th F t h r Th K b l h is t
o e e o e so o e a e . e a a a no ,

h w v r
o e c mm nt y th N w T st m nt
e , a o e ar on e e e a e .

I L evi sub titut s l i t q s t l i t ig ei pt

: ex ce s su n a ua au s r a s e n s se en

tr iona li s et p r e fecti eor u m . Site .

P int d by Levi t his pp r

o e , a ea s as In pr i ncip le id , es t i n Ckokma/z .
 El li e fi g uri ne aah fitterature of the fiahal ah
C
3 4 0

X XVI .

“
Wh e n O n kelo s the Ch ald ean s a id : B n a a nzin ’

w ith o r by the E t e rn a ls he und e rstood the ,

Thirty tw o P aths of-

XX V I I .

As the first m an is the congr eg ation of the

w at e rs so the s ea to w hich all riv e rs run is

, , ,
the

D iv in ityxl '

XX V I I I .

By flyi ng thing w hich w as cr ea t e d on the

the

fi fth d ay w e m ust u nd e rst and ang e ls of this w orld ,

w hich a pp e a r to m en a n d not thos e which do not ,

a pp e a r s av e i n th e spiri t }
, :

XX I X .

The n am e o f God co m pos e d of four l ett ers , ,

l lff efn ,
Ts a ae Po an d fin al Ts a o o m ust b e r e ferr e d
’
, ,
’
,

to the Kingdom of D avid § .

XXX .

N o ang el w ith six w ings i s e v e r tr a nsfor m ed .

is is giv n b ldly by L evi Vi t i t ti t t igi t

Th e o as ce ce er n a s snn r n a an o
’
.

I L evi su m s th id by w riting [ ti q D m d
““
e ea as a ua , en s ar e, an

sh w s in hi nn t ti n h w G d b c m s m
o s a o a d m o G d ft r o o e o e an an an o a e

h i f m ili r V lt ir n f shi n
s a a o a ea a o .

I L evi giv s A g l i pp ti m t l til

e , n li i im
e ti a a r en n snn vo a es ca o an an a,

w h ic h xc ds th K b listic id
e ee I d t t h ink it w
e a int nd d
a ea . o no as e e

to sa y t h t birds a ng ls f th ut r f r m but t h t h flying t hings

a re a e o e o e o , a t e

cr t d th fift h d y sym b ls f th ng ls w h h v pp r d t
ea e on e a are o o e a e o a e a ea e o

m en , w ring th lik n ss f hu m nity t A br h m d t L t

ea e e e o a , as o a a an o o ,

no t th s s o e n in th int ri r st t d in visi n
ee e e o a e an o .

L evi r ds D ni l ea a e .

H M ning s ys L evi t h t t h r is
ea , ch ng f th m ind
a , a e e no a e or e

w hic h is q uili b r t d p rf ctly

e but this is m r ing nuity
a e e e e e e .
 § ome Qi hri eti s n § tnbeu ts of the fi abal ah 3 4 1

XXX I .

C ircu m cision w as ord a in ed for d e liver anc e from

the i m pur e pow e rs w and ering round about .

XXX I I .

H e nc e ci rcu m cision w as p erfor m ed on the eighth

d ay, b ec a us e it i s abov e the unive rs al brid e .

XXX I I I .

Th e re are no l e tt e rs i n the e nti re L aw w hich

do not sho w forth the s ecre ts of the te n nu m e rations
in th ei r for m s c o nj unction s an d s ep a r ation s in th e ir
, , ,

t w isting an d dir ection th e ir d efici en cy an d s u pe rfl u ity , ,

i n th e i r co m p ar ativ e s m alln e ss an d l arg e n ess in th eir ,

”
cro w ning an d th e i r enclos ed or op en for m
, .

XXX I V .

H e w ho co m pr e h e nds w hy Mos e s hid hi s

a n d why E z e chi as turn e d his count e n anc e to
w all the s am e und e rst ands the fitting attitud e
,

postur e of pr ay e r 1: .

J
XX X V .

No spiritu al things d e sc ending b elow c an O p e r at e

without a g arm ent ;
XXX V I .

The si n of Sodo m w as the s e p aration of the

fin al br anch .

L i ter a su n t nieroglxplzica i n ’
om n ib us , a cc rding
o to the s h rt r
o e

r c nsi n
e e o o f Levi ,

1 A bscon de f aciem
'
tuarn et or a , writ s e Le vi c nn ct ing
, o e the

pr ying sh w l in
a a his c om m e nt w it h the v ile of I s is "
I L
’

p
es r i t se r évéten t p ou r descen dre et se depou i lle p ou r mon ter ,
s ys Levi ls w h r in hi w riti ngs H r in hi nn t ti n h r s n
a e e e e s . e e s a o a o e ea o s

t h t w c n t liv und r w t r
a , as e a no pi it w it h ut b di
e un bl e a e , so s r s o o es are a e

to e x i t in
s t m ph r ou r a os e e .
3 4 2
“
The germane
( aah fitteratrtre of the fiahal ah
XXX V I I .

By the s ecr e t of the pr ay e r b e fore the d aylight

we m ust und e rst and the qu al ity o f pi ety .

XXX V I I I .

A s fea r i s out w ardly i nfe rior to lov e so lov e is ,

in w ardly i nferior to fe ar .

XXX I X .

Fro m the pr e c eding concl usion I t m ay b e und e r

stood w hy Abr ah am w as pr ais ed in G en e sis for his
fear alb e it w e kno w by the qu ality of pi e ty th at al l
,

things w er e m ad e fro m lov e .

XL .

Wh enso ev e r w e are ignor ant of the qu al ity

w h e nc e the influx co m e s do w n upon the p e tition

w hich w e put up w e m ust h av e r ecours e to the ,

”
H ous e of J udg m e nt .

XL I .

E v e ry good soul is a n ew soul co m ing fro m the

E a st " “

XL II .

Th e re for e J os eph w as buri e d in the bon es o nly

a n d n o t i n th e body b e c a u s e his bon e s w e r e virtu e s ,

and the hosts of the sup e rn a l tr e e c a ll e d Z a a i tn

’
, ,

d e sc e nding on the sup e rn al e arth .

L it r lly
e a D om n nz N a r i s ; an d he
, nc L evi s bridgm nt is
e
’
a e

N asn s dis cer n i t p r op r i eta tes , w h h he e e ic d f nds fr m th B k f o e oo o

Co nc l m nt
ea e .
”

distincti n b t w n w s uls d ld is d v l p d t s m
l The
‘ ‘

o e ee ne o an o e e o e a o e

l ngth by I s c d L ri E liph L evi v rl ks this p int d h

e aa e o a . as o e oo o an as

r c urs t s nti m nt l xpl n ti n H t k s cc s i n ls t d ny

e o e o a e e a e a a o . e a e o a o a o o e

t h t r inc rn ti n w t ught by th b st K b lists but h is t quit

a e a a o as a e e a a , e no e

c rr ct t hi f cts
o e as o s a .
 § ome QIhri s ti an § tttbettts of the Q ahalah 3 43

4
XL III .

Th e r e fo r e also M o s e s kn e w no s e pulchr e b e ing ,

t ak e n up into the sup e rn al j ubil ee an d s etting his

roots abov e the j ubil ee .

X L IV .

Wh en the soul sh all co m pr eh end all th at is

w ithin its co m pre h e nsion an d sh a ll b e j oin e d w ith ,

th e sup e rn a l soul it s ha ll put o ff fro m its el f its

,

e a rt h ly g a r m e nt a n d sh al l b e root ed out fro m its

pl ac e an d unit ed w ith D ivi nity

XL V .

Wh e n prop he c y by the spirit c eas ed the w is e ,

m e n of I sr ae l prop he si ed by the D a ught e r of the

Voic e .

XL VI .

A k ing of the e art h i s not m ani fest ed on the

e a rt h until the hea v e nly host is hu m bl e d i n heav e n sl
'

XL VII .

“
By the w ord ath w h ich t w ic e occurs i n the ,

“
t e xt I n the b e ginni ng G o d creat ed the h e av e n an d
,

the ea rth I b e li e v e t hat M os e s signifi ed the crea tion

,

of the int el l e ctu al a nd ani m al n atu re s w hich in the ,

n atur al ord e r pre c ed e d that of the heav en an d the

ea rt h .

XL V I l I .

T hat w hic h is s a id by the K ab alist n am ely t hat , ,

the gre e n lin e e nci rcl e s the unive rs e m ay b e s aid also ,

vi giv s A m m pl
Le p
e i i j
’

g i
a t d und rst nds
a za s u er or con u n u r , an e a

t his t m n t h t c m pl t s ul is unit d w it h sup ri r s ul w h r s

o ea a a o e e o e a e o o , e ea

h r f r nc is und ubt dly

t e e e e e h divin s ul
o e to t e e o .

t Th v rsi n f L evi is
e e o nti r ly diff r nt p h ris m n m ly
o an e e e e a o , a e ,

Post deos r ex ver a s r cen alzi t s a f er terr a m .

3 44
‘
l lte El ectri ne
a aah l i terature of the E ahal ah
appropri at ely at the fi n al conclusion which we dr aw
fro m Porphyry *
.

XL IX .

A m en i s the infl u enc e of n u m b ers sl '

W e h av e s ee n th at a riv al s e ri e s of K ab alistic
Concl usions has b een r e fe rr ed to Picu s a n d so al so ,

the n u m b e r of the abov e s e ri e s is occ a sion al ly

e xt e nd e d to s ev e nty The coll e ction of P istori us .

cont ains only thos e w hich h av e b een cit ed an d t hey ,

a re possibly int e nd e d to conn e ct w it h th e Fi fty G a t e s

of Und e rst anding l e ss the o n e g at e w hich w as not ,

e nt e r ed by Mos e s To d e v elop an y syst e m fro m .

th e s e aphoris m s w ould app ear al m ost i m possibl e ,

a n d this di fficulty has occurr ed to e arl i e r critics .

Th e i r sourc e i s a lso unc e rt a in l ik e th e i r m eaning ,

d e spit e the l abours of th e i r co m m e nt ator A rchan gel u s ,

d e Burgo N uovo w ho w as hi m s e lf a C h risti an

-
,

K ab alist but d isput atious v e rbos e an d with pre

, , ,

d et e r m in ed th e ologic al motiv e s .

IV . C O R N E L I U S A G R I PP A
The unti m ely d eath of P icus de M ir andol a took
pl ac e i n the e arly childhood of a noth e r Christi a n

cc rding t L evi th K b lists r pr s nt K th

A o o gr n , e a a e e e e er as a ee

lin nc m p ssing ll th th r S pi i tl I d t kn w hi uth rity

e e o a a e o e e z ro z . o no o s a o ,

but A i l in hi c m m nt ry th S ph Y t i h s ys w h v
z ar e , s o e a on e e er e z ra , a , as e a e

s n t h t it is th c l ur f l ight s n thr ugh m ist I ssu m th t

ee , a e o o o ee o a . a e a

this is t gr n th ugh Z h i bs rv ti ns th r inb w s m t

no ee , o o ar c o e a o on e a o ee o

in dic t th t s m K b lists t l st w r c l ur blind I t sh uld b

a e a o e a a a ea e e o o -
. o e

n t d th t N r lius in hi Pn pl
o e a o te O tl F id i 4 A m st rd ms os zor n s r zoaox a
’
e , ,
e a

1 7 tr nsl ting fr m l gy R Si m n b J h i giv n in h

20 , a a o an e e on . eo en oc a , e t e

S pi B i n xpl ins t h t th l i i ci i is th w m n ’
e [mzer re na , e a a e n ea v a s e ne oo .

TA ffir m ti n f th m ind
n a dh si n f th h rt kind f
a o o e , an a e o o e ea , a o

m nt l sign tur
e a s ys Levia e, a .
 § ome Qi hti s ti an § tubettts of the Q ahal ah 345
‘

K ab al ist Corn e l ius Agripp a of N e tt e rsh e i m born at

, ,

Colo gn e in 1 4 8 6 I t is to him th at w e o w e the fi rst

.

m e thod ic a l d e scription of the w hol e K ab al istic

syst e m consid e re d und e r the t h ree h e ad s of N atur al
,

P hilosophy M ath e m atic a l Phi losophy an d T heology

,
.

Agripp a i s th e r e for e of v e ry gr eat i m port anc e to ou r

i nqui ry an d his t hr ee books e ntitl e d D e O ccu l ta
, ,

Pnil os opnia a re the st arting point of K ab al istic

,
-

kno w l edg e am ong the L ati n re ading schol a rs of -

E urop e I t i s n eedl e ss to s ay th a t his treatis e

.

e nj oy e d i m m e ns e r e put e a n d a uthority W e m u st .

r e m e m be r how ev e r th at i t i s profe ss e dly a m agic a l

, ,

w ork by w hich I do not m e a n th a t it i s a ritu a l

,

for the e voc ation of spirits but i t u n folds the philo ,

sophic a l pri nci pl e s upon w hich a ll for m s of m agic

w e r e suppos ed to proc ee d an d this i s so tru e th a t ,

“ ”
the forg e d Fourth Book w h ich w as add e d to i t ,

soon a ft e r the d eat h o f Agripp a an d do es provid e a ,

sp eci e s of m agi c al ritu al is so m u ch in conson anc e

,

with the ge n uin e work th at it m ight w e ll h av e b ee n

by the s am e h and W e m u st th e r e for e e xp ect th at
.

the m agic a l sid e of K ab alis m th at w hich d e als w i th ,

the prop e rti e s an d the vi rtu e s of D ivin e N a m e s a n d

so fort h i s m uch m or e fully d e v e lop ed th an the

,

cos m ology of the Se phe r Ye tz irah or the Divin e

Myst e ri e s of the Zoh ar W e h av e also to r e m e m b e r
.

t hat although A gripp a w as the fi rst w rit e r w ho

,

e l ucid at ed the K a b a l istic syst e m he w as far m ore ,

l earn ed i n the occul t philosophy of G ree c e an d

Ro m e th an in th at of the l at e r H ebre w s H e w as .

s u fli c ie n tly acqu a int e d w it h H e br ew to b e a bl e to

und e rst and an d e xpound the m yst e ri e s of the Di vin e
N am es and the N ota r icon conn ect ed th erewith O f .
 ''

tll he B antam i of the fiahal ah

C
3 46 (
aah ill ter s tu re

the l it e rature its el f he giv e s no in for m ation fro m

w h ic h w e could infe r h is kno w l e dg e ; he do e s not

m e ntion the Sepher Y e tz ira h or the Zoh a r b o th of ,

w hich w e r e th e n only a cc e ssibl e in m anuscript an d I ,

am incl in ed to t h ink t hat his acqu aint anc e w ith

K ab a li stic subj e c ts w as fo r m ed chi e fly t h rough the
Con cl u s ion es Ca ba l is ticn of M i r andol a w hic h as w e , ,

h av e s ee n a pp ea r ed at R o m e in the y e a r of Agripp a s
’

bi rt h I t should b e add e d a lso th a t t he re are s e rious

.

e rr o rs in his d ivision of the H e br ew a lph a b e t w hic h

w ould n o t h av e b ee n m ad e by o n e w ho w as
a cqu a int e d w it h a n a uthorit a tiv e sourc e of kno w
y
”
l edg e as fo r e x am pl e the Book of For m ation an d
, , , ,

m ist a k e s w it hout n u m b e r in h is l e tt e ring o f the

Divin e N a m e s but the l att e r point c a nnot b e j ustly
pr e ss e d as the faults m ay h av e re st e d w ith the
,

print e r .

I t i s notic eabl e i n t h is conn e ction th at the

doctrin e o f the o ccult vi rtu e s r esid ing i n w ords a n d
n am e s i s e xpou nd e d fro m the a ut hority of the
Pl atonists *
I t is only in th e sc a l e s of the t w elv e
.

nu m b e rs d e alt w ith so m ew hat m in ut e ly i n the s econd

,

book th at the K ab al istic syst e m i s d e v e lop ed but

, ,

t h is has r e m a in e d the chi ef sourc e of i nfor m ation

a m ong occult stud e nts up to this d ay
l Th e m ost .
' '

i m port ant in for m ation is ho w e v e r in th e t hi rd book , , ,

d evot e d to t heology a n d the d o ct rin e s m ainly ,

K ab ali stic conc e rning ang els d e m ons an d the soul s

, ,

of m e n but cr e a ting corre spond e nc e s w ith cl assic al

,

sh uld b n t d how v r t h t h pr c d d th chi f

It o e o e , e e , a e e e e e e

H ll nising sch ls f l t r K b lis m

e e oo o a e a a .

TO th g n r l q u sti n f A gripp s c nn cti n w it h K b lis m

’
n e e e a e o o a o e o a a ,

Fr d ric h B rth D i C b b l d H inr ich C rn lius A gripp

s ee e e a :
“
e a a a es e o e a

v onN tt rsh i m St ttg d 8 5 5

e e e ,
”
u ar , 1 .
 § ome t r i s ti an § tub en ts of the g abnl ah 347

mythology w he rev e r possibl e Thus A in Sople is .

,

id enti fi e d w ith the N ight of O rphe us a n d the

K ab alistic Sa m ae l w i th Typhon The ten Sepni rotlz .

a re d e scrib e d as the v e st m e nts instru m e nts or , ,

e x e m pl a rs of th e A rch e typ e h aving a n influ e nc e o n

,

a ll cr eat e d things through high to l o w follo w ing a ,

d e fin e d ord e r .

I t w ould s e rv e no pu rpos e to r e p e at al l the

points of the i nstruction b ec a us e m uch of it has
,

been al r eady giv e n w hil e the t abl e s of co m m ut ations

,

s h o w ing the e xtr a ction of ang e l ic al n am e s would

r e q uir e e l abor at e di agr am s My o bj e ct is to not e
.

r at he r th an ill ustrat e e x ha ustiv ely the c ha ract e r o f

Agripp a s e xposition w hic h is conc e rn ed l arg ely w ith
’

the s o c al l e d pr actic a l K ab a la h a n d v e ry slightly

-
,

w ith the m or e i m port a nt philosophic a l l it e r a tur e It .

brought him n o s atisfaction an d b e for e his troubl ed,

l ife d r ew to i ts dis astrous clos e he r ecord ed his

opinion t hat the K ab al istic art w hich he had ,

“ ”
dilig e ntly an d l aboriou sly sought a fte r w as m e re ly ,

”
a rh apsody of sup e rstition t hat its m yst e ri e s w e r e
,

“ ”
w r e st ed fro m the H oly Scriptur e s a pl ay w it h ,

all egory proving nothing A s to the al l eg e d m i r acl e s

.

w roug ht by its pr actic al op e r ations he suppos e s th at ,

t here is no o n e so foolish as to b el i e v e i t has a ny such

“
po w e rs I n a w ord the K ab alah of the J ew s i s
.
,

nothing but a p e rnicious supe rstition by w hic h at

th e ir pl easur e th ey g ath e r d ivid e an d tr ansfe r w ord s
, ,

n am e s an d l ett e rs i n Scriptur e ; a nd by m aking o n e

thing out of anoth e r dissolv e the conn ections of the
truth . W hat w as don e by the J e w s for the lit e rature
of the Anci e nt C o v e n an t w as pe r for m ed he go e s on ,

to s ay fo r the G r ee k docu m ents of C hristi an ity by

,
 l he £ortri h e aah £ t of the gi rthal ah
f
3 48 e terzttu re

the Ophit e s Gnostics an d V al e ntini ans w ho produc ed

, , ,

a Gr e e k K ab a l ah a s R ab a n u s
, the m onk l at e r on
.

, ,

a tt e m pt e d w it h the L ati n ch a r a ct e rs .

I do n o t kno w th a t a m od e rn w rit e r could h av e

put the position m or e cl early I do not think th at .

a n y o n e a t the pr e s e nt d a c an r eg a rd tr a nspositi o ns
y
a n d e xtr a ctions s e riously but th e qu e stion is w h e th e r
,

th e s e t h ings w e r e not a fte r all a subt erfug e o r i f not ,

e x a ctly a subt e rfug e a corruption of a n old e r syst e m

,
.

Agripp a adds a not he r a rgu m e nt w hich a lso fro m its ,

o w n st a ndp o int could not b e b ett e r e xpr e ss ed : I f

,

K ab alistic a rt proc e ed fro m God as the J ew s bo a st , ,

an d i f it co nduc e to the p e rfe cti o n o f life th e h ea lt h ,

of m e n an d the w ors hip o f God as al so to the truth ,

o f und e rst anding sur e ly th a t Spiri t of Truth w h ich

,

ha s l e ft th e ir syn agogu e an d has co m e to t e ac h us a l l

trut h w ould not h av e conc eal ed it from H is Church
,

e v e n until t h e s e l a st ti m e s an d this the m or e s ee ing

,

t hat the Churc h kno w s all t h ings w hich are of God ,

w hil e H is m yst e r i e s of s a lv a tion are r e v e a l e d i n e v e ry

tongu e fo r ev e ry ton gu e has the s am e pow e r i f th e re

, ,

b e the s am e e qu a l pi e ty ; n e ith e r i s th e re any n a m e ,

i n h eav e n or on e a rth by w hich w e c an b e s aved

, ,

w h e r e by w e c an w o rk m ir a cl e s but the o n e n a m e ,

J e sus w h e r ein all things are r ec apitul at ed an d

,

”
cont ain ed .

O f cours e i n the l ast an alysis t his a rgu m e nt

,

prov e s to o m uch T he r e is e it h e r a p e cul i a r virtu e

.

i n D ivin e N am e s or th e r e is not I f t he r e b e the .

,

Christi an c ann o t w el l d e ny it to J ehov ah ; an d i f

t he re b e not the doctri ne o f the Gr eat N a m e i n
,

Christi anity 1 5 a s u b l ety no l ess idl e t han the T e tr a

g ra m m ato n or the Sc he m aha m ho ras h
p W e know .
,
 § om e metati ua § tuhents of the g abal ah 3 49

h ow ev e r th at i n so far as n a m es r epres ent id eas th ey

, , ,

a re m oving po w e rs of the int e l l e ctu a l w orld ; w h e n

t hey are us ed w ithout inspi ration an d w ithout kno w

l e dge th e y a re d ead an d in e rt lik e o th e r e m pty ,

v ehicl e s The K ab alistic J ew s b e l i e v e d t hat t hey

.

could diss ect the n a m e w ithout losing the vit al e ss e nc e

w hich informs it a n d t hey e rr e d th e r e in
,
The n a m e .

of J e sus sp ells gr ac e a n d s alv ation to m ill ions but it ,

sp e lls nothing w h e n l e tt e red s e p a r at e ly a n d nothing

w h e n it i s tr anspos ed To s ay oth e r w is e is to r av e
. .

V . P A RA C E L SU S

A mong the gre a t n am e s of occultis m w hich are

cit ed in support of the i nflu e nc e e x e rt e d by the
K ab al ah an d the a ut hority w hich i t poss e ss e d th a t ,

of P a r ac el sus is m ention ed W e are giv e n to und e r .

st and for e x am pl e by I s aac My e r th at it i s to b e

, , ,

tr ac ed distinctly i n the syste m of the great G er m a n

”
ad e pt . St a t e m e nts l ik e th e s e a re th e m s e lv e s a ki nd
of K ab al ah w hich are re c e iv e d by o n e w rit er fro m
,

a not he r w ithout a ny inquiry or an y att e m pt at

v e rific ation I n this w ay w e obt a in l ists of a u tho ri
.

ti e s r e fe re nc e s a nd t e sti m oni als w h ich s ee m a t fi rst

,

sig ht to c a rry great w e ig ht bu t t hey w ill b ea r no ,

e x a m in a tion a n d d e fe at th e i r o w n pu rpos e w h e n
th ey co m e i nt o the h and s o f a stud ent w ho has
su ffici e nt p ati e nc e to i nv estig at e th e m I n the .

pres e nt inst anc e w e hav e to r e m e m b e r th a t P a r a

c elsus occupi e s an e xc e ption al position a m ong occul t

Phil s phy
o o of Ib n G eb iro l , p . 171 .
 “
35 0 GIhe ertt i ne aah
fi fitteratn re of the fi abal ah

phil o soph e rs ; he w as n o t a m an w ho re sp e ct ed or
quot e d a ut horiti e s ; he o w e d v e ry littl e to tra dition ,

v e ry littl e to w h at is und e rsto o d com m only by

e ru d itio n
t
I f w e t ak e his a lch e m ic a l tr e atis e s an d
.
i

comp a re th e m w ith H er m e tic l it e r atu re w e s hall ,

fi nd t ha t th ey are q uit e unl ik e it an d th at he w as , ,

in fact his o w n alch e m ist

,
Wh e n he conc e rns .

hi m s e l f w it h m agic he h as few corr espond e nc e s ,

w hich w ill e n abl e h im to b e i llustr at e d by oth e r

w rit e rs on this subj e ct : ag ain he w a s his o w n ,

m agici an And to co m e to the qu e stion of the

.

K ab al ah i f w e discov e r on e x a m in ation th a t he
, , ,

h a s a n yt h ing to s ay c o nc e rning it w e should exp e ct ,

th at it w ou ld b e quit e unlik e a nythi ng th at w e nt

b e for e him an d quit e for e ign to the kno w n lin es
,

o f K a b a lis m Onc e m o r e w e should fi nd t ha t he

.
,

w ould prov e to b e his o w n K ab al ist I n e v e ry .

d ep a rt m e nt of thought b e illu str at ed hi s o w n m axi m

A l ter i u s n on s i t qn i s n ns es s e p otes t I t m ust b e .

a dd e d a lso t hat a ny contributions w hich he offe rs

a re s e ldo m h e lpful T hey do nothing to e lucid a t e .

w ha t i s obscur e i n pr e vious a uthoriti e s an d th ey ,

constitu t e n ew d e p artu re s w hich are th em s e lv es much

in n ee d of e xpl an ation .

N ea rly tw o c entu ri e s e l aps ed b et w ee n the d eath

o f M os e s d e L e on th e firs t publ ish e r of the Zoh a r
’
, ,

a n d the bi rth o f Th e o phr a stu s of H o he nh e i m an d ,

t ho ugh no a tt e m pt to print it took pl ac e till som e

forty y ea rs a ft e r his t u rbul e nt l ife clos e d so s adly
a t Str a sbu rg or w h e r e v e r it a ctu a lly occurr e d
,
th e r e ,

H e is s id ind d t h v b st d th t hi libr ry w uld

a ee o a e oa e a s a o not

six f li v lu m s —
, ,

am o unt t o o G uld s
o H ist ry f Fr m s nry
o e . o
’
o o ee a o , vo l .

ii p
. .
77 .
 5 01m QIhri s ti nn § tuhents of the g abal ah 35 1

c an no doubt th at i t w as quit e acc e ssibl e in

be
m anuscript or t hat P a r ac e lsus had he chos e n could
, , ,

h av e m ad e hi m s e l f acqu a int e d w ith its cont e nts .

I t s ee m s fa i rly c e r tain ho w ev e r t hat he n eve r , ,

acqui r e d the l a ngu ag e fro m w hic h it had not b e e n

tr ansl at ed an d th at his kno w l edg e O f the K ab alah

,

w ould i n an y c a s e b e li m it e d to w h at he could g a t he r

fro m a uthors w ho w rot e in L atin or so m e curr e nt

tongu e ; but hi s o w n w orks sho w th at he w as a t
v e ry littl e p ains of this ki nd A s to this it is on ly .
,

n ec e ss ary to coll e ct the few re fe r e nc es o n the subj ect

w h ich th ey cont a in .

The study of M agic an d the K ab alah is e nj oi n e d

s ev e r al ti m es on the physici an a n d old m ed ic a l ,

a uthoriti e s a re scout e d on the ground th at t hey

“
w e r e un acqu aint ed w it h e ith e r *
The C ab al a is .
”

i n o n e pl ac e id e nti fi ed w ith M agic al A s tro n o m y l ,

' '

w hic h I pres u m e re fe rs to the Paras e ls ic th eory

, ,

conc e rning the st a rs i n m an an d the st ars O f

dis e as e an d conn e cts w ith the cont e xtu al st at e
,

m e nt th a t a l l O pe ra tions of the st a rs in a l l a ni m a l s
c e ntre at the h eart I t is id e ntifi e d also w ith .

M agic its el f O f w hich i t fo r m s a p a r t ; B ut fr o m

,
”

i ndic ations giv en i n anot he r pl ac e K ab alistic M agic ,

s ee m s to h av e signi fi e d so m e obscu re op e r ation s w it h

the fa cul ti e s O f the astr al body § Subs e qu e ntly this .

point is e xpos ed m o r e pl ai nly w he n the K ab alistic ,

art is s aid to h av e b e e n built u p on the b a sis of the

D e Ca n s is et O r igi n e L u is Ga l/ice , L ib . iv c. .
9 , Oper a O m m a ,
’

Ge nve a, 1 65 8 , vo l . iii p. . 1 93 , 6 . A l s o De Pes te, L ib . ii

, pr a fa ti o,
.
’

ibid .
,
vo l . i p
.
408
. .

J
r De Pes ti l i tate, T r ct
a . i io , i o , p 3 7 1 , b
.
, . . .

2
2: De Pes te, L ib i . .
, ii .
, io , .
40 5 , b p . .

D e Vita L onga , L ib . i c
. . 6 , io , . vo l . 11 . p .
56, e .
35 2
c
fil he gastri rte aah fitterature of the fi abal ah

doctrin e s conc e rn ing the s acram e nt al body w hich ,

a pp e a rs a ft e r the d ea th of the corruptibl e a n d ,

e xpl a ins sp ectr e s visi o ns app aritions of a sup er , ,

n a tur a l ch a r act e r &c *

The a rt of j udging wh at i s
, .

c nc l d by c rt in out w rd signs in a w ord the

o e a e e a a — ,

t heory of sign atu r e s —is s aid to b e the K ab alistic art ,

“ ”
onc e c all ed c ab all a a ft e r w a rds c ab al lia ‘
I t has ,
’ ‘ ’

a ls o b ee n fals e ly t e r m e d G al a m a l a fro m its a uthor , ,

a n d i s of E thnic o rigin h a ving b ee n tr a ns m itt e d to ,

the Ch ald aea ns a n d the J e w s by w ho m i t w as ,

“
corrupt ed for the J ew s w e r e e xc eedingly ignor ant
,

i n all ag es i Fin ally the u s e of c e rt ain pr ay ers an d

.
:

s nn acu l a t alis m ans in the c ure of dis eas es is ,

conn ect e d w ith the K ab al ah i

Th e s e m eagr e inst anc es e xh au s t the thr ee folio
volu m es w hich constitut e the G e n ev a coll e ction of the
w orks of P a r a c e lsus I should ad d ho w ev er th at .
, ,

t he re is a short s ection e ntitl e d C ab all a, w hich

“ ”

for m s p art of a tr eatis e on the pl agu e but it i s ,

conc e rn e d w i th the o ffici al e l e m e nts of early sci e nc e

a n d w ith the a lch e m ic a l e l e m e nts Sa lt Sulphur an d , ,

M e rcury Th e r e is a lso a re fe re nc e in o n e pl ac e to
'

”
so m e books o f the C ab all a app ar e n tly the w ork of ,

P a r ac e l s u s an d i n this c as e no long e r e xt ant By the .

stud e nt of P a r ac e lsus t hat loss m ay b e r egr e tt ed but ,

i t is not o f m o m e nt so far as the K ab al ah i s

conc e rn e d for i t is evid ent th at t his t e r m lik e m a ny
, ,

o th e rs w as m a d e u s e of in a s e ns e w hich e i th e r diffe rs
,

w id e ly fr o m its w ont e d m e aning or is the lo w e st for m ,

D e N a tu ra R er u ns , L ib . viii .
, i o , io ,
. . p . 1 01 , o .

TP/zil os op/zi a Sagax L ib ,

. i .
,
io , . v ol . ii p. . 6
5 5 ,
o .

TD e V ul n er iou s L ib v in Magn a P rs iii

0

. .
,
. . C/zi r u rgi a ,
a . .
, io ,
.

v ol . iii .
, p .
91 o .
‘
 § ome QI hri s ti an § tnhente of the g abal ah 353

of t hat m ea ning The K ab alah for P ar ac e lsus w h e n

.
,

it is not so m e th ing quit e fant astic an d uni m agin abl e ,

i s a sp e ci e s of pr actic al m agic an d h e r e w e sh a ll do
,

w e ll to r e m e m b e r th at the ad e pt of H oh e nh e i m

flouris he d at a p e riod w h e n as w e h av e s ee n the

, ,

spurious lit e r atur e of cl avicl es an d gri moire s w as fast

m ultiplying .

I t i s v e ry di fficult to j udge P ar ac e lsus an d m any ,

fals e st ate m e nts h av e b ee n m ad e conc e rning him by

fri e nds an d e n e m i e s But it i s w e ll to kno w th at he
.

w as not a stud e nt of the K ab alah i n an y s e ns e th at

w e should c a r e to associ at e th e r e w ith .

v1 . J O H N RE UC H LI N

A s t he s e sk e tch e s are not construct e d b io gra

p hica ll y th
,
e r e w ill b e no di fficulty i n r eg a rding th e

subj e ct of the pr e s e nt no tic e as the r epr e s e nt ativ e of

a group w hich group ill ustr at e s m ost e ffe ctiv e ly the
,

s ta ndpoint a n d purpos e of our inquiry as re g a rds the

C h risti an stud e nts of the K ab alah The m ission a ry .

e nt h usi a s m w hich m ay b e s a id to ha v e b e gun w ith

M irandol a w hich i f Lully had b ee n a K ab al ist w ould

, , ,

hav e be e n al r e ady a t fe v e r h ea t i n the doctor il l u m i

n a tus O f M aj orc a w hich c e as e d only in th e e a rly p art
,

of the e ight ee nth c e ntury a ssu m ed almost the asp ect

,

of a m ov e m ent b e t w ee n the p e riod of R e uchl in an d

t hat O f R o s e n ro th I t w as not a conc e rt e d m ove m ent
.

it w as not the a ctivity of a s e cr e t soci ety or a l e a rn ed

body ; it w as not actu a t e d by an y occul t int e r e sts ,

a n d p e r ha ps still l e ss by t hos e of an ac a d e m ic kind .

The sh ap e w hich it assu m ed i n its l it e r atu r e w as

2
3 54
(
T
ithe iflortrine aah fitteratnre of the fi ahal ah

t ha t of a d e liberat e an d succ essiv e att e m pt to r ead

Christi an d o g m a into the w ritt en w ord of K ab alis m .

I t d o es not app ear so str e nu ously i n the work of

R o s en ro th a s i t do e s i n the col l ection of Pis to ri u s fl ‘

b ec a us e in the d ays of the K a ooa l a D en u aa ta th e r e ’

w as p e rh a ps m or e r eason to hind e r such i nt e ll e ctu a l

, ,

e xc e ss e s Nor i s it so strong i n the w ritings o f

.

R e uchl i n as i n thos e of A rchan gel u s d e B urgo

N uovo I t is i m possibl e to su rv e y the v a st tr eatis e s
.
,

l
e xt e nding i n so m e c a s e s to hu n d re d sf o f folio p ag e s ,

by w hic h the e nthusi as m i s r e pr es e nt e d an d it i s ,

fortu n at e ly not n ec e ss ary W e h av e only to est abl ish .

th e i r prop er conn e ction w ith K ab al is m an d to show

th at it has b een so far m isconc e iv e d by occultists .

W e are j ustifi ed i n r eg a rding E l iphas L evi as

to so m e e xt e nt the m outhpi ec e O f m od e rn occult
thought ; i t is to him m or e th a n to an y o n e th at
such thought ow e s its i m puls e to w a rds the J ewish
tr adition as to the absol ut e of philosophy an d
r e ligion the a lli anc e of the un iv e rs al r eason an d the
,

D ivin e I t w as he fi rst w ho tol d us th at

“
all truly dog m atic r e ligions h av e issu e d fro m the
“ ”
K ab alah an d r e turn th e r e in th a t i t has the k eys ,

”
of the p ast the pre s ent an d the futur e i I n ord e r
,
.

to r ec e ive i niti ation i nto this gr eat tradition he has

cou ns e ll e d u s am ong oth e r books to h av e r ecours e
, ,

“
to the H e br ew writ e rs i n the coll e ction of
A r ti s Caba l i s ti cce, noc es t, r econ di ta' tneol ogi ce et plzi l os opb ia
Scr iptor u m , To m us I .
, B as il iae, 1 5 87 .

1 D ogm e de
‘
la H au te Magic , p . diti n P ris 86
95 , 2m e é o , a , 1 1

r nsc nd nt l M gic p
T a e ; e a a ,
”
. 20
“
Myst ri s f M gic s c nd
e e o a ,
”
e o

editi n p 5
o , .
I f eed
02 . .

[ oi i Stud n ts w h kn w th c ll cti n f Pist rius w ill b

a e o o e o e o o o e

aw r th t
a e l rg p rt f it is Christi n in uth rship d t h t w ith
a a a e a o a a o , an a ,

th xc pti n f th P t L i n n f its tr tis s w r w ritt n

e e e o o e or o uc s, o e o ea e e e e

origin lly in H br w
a e e .
 S ome Qi hri s ti an § ttthents of the g ab al ah 355

Following thi s di r ection occultists h ave b ee n t aught ,

to r eg ard the famous B asl e folio as a store hous e o f

g enuin e J ew ish tr ad ition N O i m pr ession could w el l .

b e m or e e rron e ous The w ork s en garn ere d by .

Pi storius a re n e ith e r t he J ew ish tr adition n or

“
co m m ent ary of au thority th e r e on I t i s w e ll a lso to .

a d d th at th e y a re not the w ork of occultists or

“ ”
of p e rsons w ho b el i ev ed th a t C athol ic doctrin e ,

“
or Luth e ran is w h olly d e riv e d fr o m the K ab al ah
,
.

The w rit e rs are of thr ee typ e s I The Je w w ho had .

a bj u r ed I sr ae l an d dir e ct ed h is pol e m ics a g a inst it .

H e i s r epr e s e nt e d by Ricci us an d his pr e s e nc e is ,

fat al to L evi s st and point L evi reco m m e nd e d the

’
.

Christi an to b eco m e a K ab al ist ; Ricci us thought it

logic al for the K ab alist to tu rn C hristi an “ I I The . .

born Christi an w ho b e l i e v e d th at the Jew w as i n the

,

w rong for continuing i n J ud a is m w h e n the K ab alah

t aug ht the doctrin e of the Trinity the D ivi n e Word ,

an d so fort h H e a lso i s in opposition to L evi w ho

.
,

thought the Je w w as in the right b e c au s e the g e rm

of all dog m as could b e found i n the traditions of
I sr ael T his typ e i s r epr e s e nt ed by R eu chlin d w ho
.
'

is l e arn ed l aborious an d mod e rat e but al so by

, ,

A rchan gel u s d e Bu rg o N uovo w ho do e s fr equ e nt ,

outr ag e to good s e ns e an d s e e m s to r eg a rd the ,

K ab alah a s a not e book to the N ew T e st a m e nt -

.

R e uc hl in toy ed w i th Luth e r anis m A rchan gel u s w as

ft r hi c nv rsi n t his G r m n r p ir d t P du wh r h
A e s o e o e a e a e o a a, e e e

t ught p hil s phy w it h gr t cr dit H w invit d b ck t G r m ny

a o o ea e . e as e a o e a

by th E m p r r M x i m ili n H b l ngs t th sixt nt h c ntury

e e o a a . e e o o e ee e .

H i c hi f w rk tr ts f C l st i l A gricultur
”
s e o ea o e e a e .

1 A succ ssful p liti i n dipl m t ist d m f th w rld an an o e

'
e o c a , o a o .

H e ls b l ngs t th sixt nt h c ntury S m

a o e o o unt f hi li f
e ee e . o e acc o o s e

w ill b f und in B
e o g t v pp 59 t qas na e , . . . 20 e se .
35 6 c
OIhe gectr hte aah fitteratrtre of the E abal ah
a C athol ic pr el at e I I I The pur ely n atur al mystic
. .
’

w ho m ight b e e ith e r Je w or G e ntil e w ho has no ,

K ab al istic conn ectio n s w orth r e citing an d to w hom ,

Chri sti anity do es not s ee m ev en a n am e H e i s .

r epr es e nt e d by a w rit e r w ho as a fact w as born a

, ,

J e w a n d s e e m s to h a v e b e e n i ncl ud e d by P i storius
b ec a us e of his suppos e d conv e rsion I r e fe r to .

Abr av an e l w hos e P hilosophy of Lov e i s the subj e ct

,

of sp e ci al m e ntion by E l iphas L evi as i f it w e re a

t e xt book O f K ab alis m The Di alogu es h av e b ee n
-
.
”

a lr e ady d e a lt w ith a n d h e r e it i s e nough to s ay th a t

,

th e i r cit ation anni hil at e s L evi b e c a us e a stud e nt of

,

“ ”
the K ab al ah m ight as w e l l b e r e fe rr ed to the Art
of Ovid .

As r eg ards P istorius hi ms el f the only point at ,

which he m ak e s cont act w ith occultis m i s in the

fact th at his e nt e rpri s e w as u nd ert ak e n a m ong oth er ,

r easons as a count erbl ast to the sup e rstitions w hich

,

the K ab al ah h ad pro m ot e d in Christ e ndo m ; a

r e fe re nc e w e m ay pr esu m e to the unfortun at e
, ,

budg e t of Agripp a an d to the incr e asing gri moir e

l it e r atur e The K ab al istic studi e s of the edi tor
.

b eg an i n his boyhood but so far fro m l e ading , ,

hi m to the bo ast ed c e rtitud e of L ev i he p ass ed ,

und e r th ei r e scort into P rot est antis m an d th e re ,

w a s confe rr e d upon him the a ugust distinction of

figuring as o n e of the d eputi es ch arg ed to pr es ent

the Luth e r an C on fe ssion O f F a ith to the Di e t of

A u gs b o u rg H aving r egist e r e d the fact its el f as

.

a n illustr a tion O f the qu al ity of his progr e ss tow a rds

'

the A bsol ut e i t i s of cou rs e p e r m issibl e to r eg a rd

,

his sy m p athi e s with the att e m pt ed purg ation O f the

Churc h in a spirit of cl e m ency p erh aps e v en of ,
 S ome t ri eti an § tuhents of the n
ebu l ar 357

int e re st or to confe ss at l east th at th e y w e r e

, , ,

e xcus abl e on the ground of n atu r a l in fi r m ity s e e ing ,

t hat he w as for long subj e ct e d to pe rs ecution fost er ed ,

by a m onkish inqu isitor b ec aus e he had s av ed the

,

books of J ew ry from confisc ation an d burning

throughout all G e r m any I n pl ac e of th e m as
.
,

opportuni ty a fford ed th ey bu rnt D e Ver oo Mir ifico

,

an d D e A r te Ca bba l is tica the contributions of

,

R e uchl in to the right u nd e rst anding of the s ecret

tradition i n I srael The tr eatis e s r e m ain al l the
.

s am e as witn ess e s O f the st andpoi nt of C hristi an

.

stud ents i n the sixt ee nth c e ntu ry an d th ey h el p to ,

w a rr ant us i n a fli rm in g th at the chi e f L ati n col l e ction

of K ab alistic w rit e rs outsid e the K a bba l a D en u a a ta

,
’
,

cont ains no e vid e nc e i n su pport o f the occul t

hypoth esis .

I m ust by no m eans l e av e this bri e f an d con

fe s s ed ly in ad equ at e notic e of R euchli n an d his
conn e ctions w ithout a w ord of r e fe r e nc e to his
l earn ed pupil J A W id m an s tad t whos e coll ection
,
. .
,

of H ebrew m anuscripts for the m ost p art K ab al istic

, ,

i s o n e of the great treasur es of the Libr ary of

M un ich I n the cou rs e o f his li fe long studi es he
.
-

g av e sp eci al att e nti o n to the Zoh ar an d to the

th e urgic sid e of the J ewish tr adition .

VII . W I L L I A M P O ST E L

A philosophic al or r ath e r an occult l e g end has

, ,

g ath e red in a n un account abl e m ann e r round the

n am e of Willi a m Post el an d i t is suppl e m e nt ed by a
,

popul ar l ege nd w hich has d e pict e d this p eac eabl e ,

35 8 fil he £0rtri ne aah fitteratu re of the fi ahal ah

though p erh aps som ew h at pu e ril e m onk in a v est m ent ,

of t hau m a turgic spl e ndou r The philosophic al l eg e nd .

w e o w e a l m ost e xcl usiv e ly to E l iphas L év i an d to a ,

fe w l at e r w rit e rs in Fr a nc e w ho h av e acc e pt e d his

l eading an d w ith him app ear to b e i m pre ss ed
, , ,

hon estly by Po s te l s w e ll int e nd ed but too oft e n in an e

’
-

“
w ritings a mong w hich is i ncl ud e d the
,
K ey of
T hings K e pt Secr e t from the Found ation of the
”
World . Poste l w as the son of a poor N o rm andy
p e as ant ; by his p e rs ev e r anc e an d s el f d eni al he -

contriv e d to O bt ai n an educ ation a n d b e c a m e on the , ,

authority of his chi e f a d m ir e r th e most l e arn e d m an ,

of his ti m e . E v e r full of r e sign ation an d s w ee tn e ss ,

he work ed lik e a l abouring m an to e nsur e hi m s el f a

crust of br ead an d th e n r etu rn ed to his studi es
, .

P ov e rty acco m p ani ed him a lways an d w ant a t ti m e s ,

co m p e ll e d him to p art w ith his books ; but he

a cquir e d al l the known l angu ag e s a n d a l l the sci e nc e s

of his d ay ; he discov e r e d ra re an d v alu abl e m an u

scripts a m ong o th e rs the apocryph al Gosp e ls an d the
,

Se p her Y e tz irah ; he initi at e d hi m s e l f i nto the

myst e ri e s of the transc end e nt K ab al ah an d his fr ank ,

ad m i r ation for this a bsol ut e truth for this supr e m e ,

reason of all philosophi e s a n d all dog m a s t e m pt e d ,

”
h im to m ak e it k no w n to the world .

So far E liphas L evi whos e u n d e ni abl e infl u enc e

,

u pon all m od e rn occultis m h as don e m or e th a n

a nything to e x agg e rat e the tru e philosophic al
position of the J ew ish s ecr e t l it e ra tu r e The .

re d ee m ing point of Post el is his e x alt e d pi ety by ,

w hich he is conn ect e d w ith the m ystics ; the points

‘

H i s toi r e de l a Magic . P ris a , 1 860 , liv v c

. . .
4, p .
34 7 .
 S ome t ti s ti att § tttbents of the g ahal ah 3 59

to r e gre tt ed are hi s e xtrav ag anc e hi s tr ans

be ,

ce n d e n tal d e votion to a r e l igious an d ho m e ly n un O f

m atur e y ears an d his b e l i e f th at he und e r w e nt a

,

proc e ss of physic al r eg e n e ra tion by the infusion of her

spiritu al subst anc e tw o y ears a ft e r he r d eath “ To .

the C ouncil of Tr e nt conv e n e d for the cond e m n ation ,

of the h er esi e s conn e ct ed w ith the R e fo r m ation he ,

addr e ss e d a b e n evol e nt but unpr actic al e pistl e ,

i nviting it to bl ess the w hol e w orld w hic h s e e m s ,

outsid e the pu rpos e of a d elib e r ativ e ass e m bly

consid e ring doctrin al qu estions The r e sult of th e s e .

e rrors of e nthusi as m w as th a t Post e l w as shut u p i n

so m e conv ent a cours e dict at ed possibly as m uch by

,

a fee l ing of consid e r a tion a n d e v e n of m e rcy to w a rd s , ,

a l e a rn e d m a n u n fitte d for cont a ct w ith the w orld as ,

by the s e nti m en t of intol e r anc e The s ecl usion i n .

,

any c as e O ffe r e d h im the kind of a dv a nt ag e s th a t h e

,

most n ee d ed an d he di ed i n p eac e h aving r etract ed

, , ,

i t is s aid ev e rything th at w as dis approv ed by his

,

sup e riors .

As a lre ady s een Post e l conn ects w it h K ab alis m ,

by the great fact th at he discov e r ed an d m ad e kno w n

“ ”
in the W e st th at c e l ebr at ed Book o f F o r m ation
which cont ains so m e of its fu nd am e nt al doctrin e s" “

H e a lso e xpound e d its principl e s i n a sp e ci e s of

co m m ent ary to w hich I s hal l r e c ur shortl y : H i s
p 5 l oid .
, . 2 0 .

f P st l w th first t m y kn w l dg w h tr nsl t d int

‘ “
o e as e , o o e e, o a a e o

L t in th m st nci nt d it m ust b c nf ss d th m st b cur

a e o a e an e o e e e o o s e,

B k f Cr ti n —A
, ,

m nu m nt f th K b l h ; I r f r t th
‘ ’
o e o e a a a e e o e oo o ea o . .

V Fr nck L K bb l p 6 H dds
. a ,
a S f aI m in a e, . 1 . e a : o ar as a a

p siti n t j udg f t his tr nsl ti n w hic h t l st qu ls th t xt in

o o o e o a a o , a ea e a e e

ob curity it pp rs f it hful in g n r l w y
s , a ea a a e e a a .
”

I Tr diti n ls r f rs t him L tin tr n l ti n f th Z h r

a o a o e e o a a a s a o o e o a ,

or w hi c h Fr nck s ug ht v inly in th public libr ri

a f P ris
o A b ut a e a es o a . o
 dl he g as tri ne aah fitterature at the fiahal ah
‘
3 6 0

ow n d o ctrin e has also so m e points O f cont act w it h

Z o haris tic tr adition though i ts su m m a ry by E liphas,

L evi i s loos e an d in ex act l ik e al l lit e r a ry an d ,

'

historic al studi e s und ert ak e n by this m od e rn ad ept .

“ “
The Trinity his int e rpr e t ation b egins
”
, m ad e ,

m an in I ts i m ag e an d a fte r I ts l ik e n e ss The h u m a n .

body i s du al an d its tri adic unity is constitut e d by

,

the union of its tw o h a lv e s it is a n im us an d a n i m a

it is m ind an d t e nd e rn e ss ; so al so i t has tw o s e x e s
—the m asculin e situ at ed in the h e ad an d the ,

fe m inin e i n the h e art The fulfi l m e nt O f r ed e m ption .

m ust t he re for e b e du al i n hu m a nity ; m ind by its

purity m ust r e cti fy the e rro rs of the heart an d the ,

h eart by its g en e rosity m ust corr e ct the e g o istic

b arr e nn e ss of the h ead C hristi anity has b een h e r e .

tofor e co m pr eh e nd e d only by the r easoning he ads ;

i t has not p e n e tr at e d th e h ea rts The Word has .

ind eed b eco m e m an bu t not till the Word h as ,

b eco m e w o m an w ill the w orld b e s av e d The .

m at e rn al g e ni us of r e l igion m ust instruct m en in

the subli m e gr a nd e urs of the Spirit of ch a ri ty ; th e n

w ill r e ason b e concili a t e d w ith fa ith b e c a us e i t w ill ,

und e rst and e xpl ain an d gov e rn the s acr e d exc ess e s
,

”l
of d e v o tio n .
e

The p articul a r e xc e ss of P ost e l w as th at he

r e cognis e d the inc arn ation of this m at e r n al spi rit
i n the p e rson of th e pious nun b e for e m e ntion ed .

1 8 90, M . le B r n Vitt
y ns is s id t h v purch s d MS
a o a, of L o ,
a o a e a e a .

c py f L tin v rsi n f
o o a a fr ncs St nisl s d G u it w h
e o or a . a a e a a, o

m nti ns th circu m st nc
e o sugg sts th t it m y b th m issing w rk f
e a e, e a a e e o o

P st l Th Fr nch B i g p/ i U i ll ls scrib s L tin

o e . e e o ra t e n vers e e a o a e a a

v rsi n t Gui d V it b i (s v Si m n b J h i) but d s t

e o o e er . . eo . oc a ,
oe no

indic t th w h r b uts f th MS
a e e e ea o o e .

H i t d l M gi s liv v c 4 p 3 48
. e a a c, . . .
, . .
 S ome QIhri s ti an g tnbents of the ahal ah
fi 3 6 1

E liphas L evi who took no illu m in a tions an d no

,

e nthusi as m s s eriously t e r m s thi s spiritu al a rdou r

,

a lyric a l pu e rility an d a c e l e sti al h all ucin ation but ,

th e r e i s no lyric al e l e m e nt in the L ati n of Po s tel lu s ,

a nd ,
w h at e v e r the sourc e of the h all ucin ation ,

the l ady di e d m aking no sign . I nto the qu e s

tion of th e i r subs equ e nt r eu nion a ft e r a m ann e r
w hich r e c alls the s ta tu s ern ofj / onn a tu s of K ab a l
is tic P n e um atics it w ould b e i m prud e nt h e r e to
,

e nt e r . From the p e riod of its occu rre nc e the m ystic

a l w ays t e r m ed hi m s el f Pos tell us R es ti tu tu s ; it is
report ed t hat his w hit e hai r b ec a m e ag a in bl ack ,

the fu rro w s dis app e a r ed fro m his bro w an d his

,

ch eeks r eassu m e d the hu e s of youth D e risiv e

.

biogra ph e rs e xpl ain th e s e m a rv el s as d e risiv e bio

ra he rs m ight b e e xp e ct e d a s i f L evi w e ll O bs e rv es
g p , , ,

i t b eing insuffici e nt to re pr es e nt h im as a fool i t w as ,

n e c e ss a ry also to e xhibit thi s m an of a n ature so

,

nobl e an d so g e n e rous in the light of a j uggl e r a n d

,

ch arl at an Th e re is o n e thing m or e a stoundi ng th an

.

the e loque nt unr eason of e nthusi a stic hea rts a n d th a t ,

i s the stupidity or b ad fa ith of the frigid an d sc e ptic al

mind s w hich pre su m e to j udg e th e m .
“

A l e ss unsy m p ath etic h istori a n th a n thos e con

found e d by L evi r ed uc e s the doctri n e s of Post e l
“
u nd e r tw o h ead s (1 ) T hat the e v ang e l ic a l r e ign of
,

J e sus Christ est abl ish ed by the apostl e s could not

, ,

b e sust a in e d a m ong Christi an s or prop ag a t e d a m ong

”
in fide ls e xc e pt by the l ights of r e ason w hich app ea rs
,

w holly pl a usibl e .
()
2 Th a t a futur e K ing of Fr a nc e
“
w as d e stin ed to univ e rs al m on a rchy a n d , th at his
 El he od ri rte aah
£ fitt t at the fi
ahal ah
c
3 6 2 era nre

w ay m ust b e pre p ar ed by the conqu e st of h e arts an d

the convincing of m inds so th at th e nc e fo rth the
,

world sh all hold but o n e b el i e f an d J e sus Chri st

sh all r e ign t he r e by o n e King o n e l aw an d o n e ,

fait h . Giv e n univ e rs al mon archy as a possibil ity

of the futur e no Fr ench m an w ho i s tru e to his
,

trad itions w ould conc e ivably assign i t oth e rw is e th an

to a King of Fr anc e H o w e v e r o n e or both of t hes e
.
,

propositions led the biogr aph e r in qu estion to i nfe r

th a t P o st e l w as m ad an d I cit e thi s concl usion l ess on
,

a ccount of its e ss e nti a l m e rit th a n b e c a us e i t a fford e d

L evi the opportunity for a r ej oind e r of ch ar act e ristic

sugg estiv e n e ss “
Mad for h aving dr eam e d t hat
.
,

r e ligion should gov ern minds by the supre m e r eason

of its doctrin e an d th at the m on archy to b e strong
, ,

an d l asting m ust bind h ea rts by the conqu e sts of th e

,

public prosp erity of p e ac e Mad for h aving b eli e v ed ,

i n the adv e nt of H is K in gd o m to w ho m w e d aily cry

,
’

Thy K ingdo m com e " Mad b e c a us e he b e li e v ed i n

,

r e as o n a n d j ustic e on e a rth Al as it is too tru e poor , ,

”
Post e l w as m ad l H e w rot e littl e books at int e rv a ls
w hich I m ust fr ankly a d m it a re a l m ost i m possibl e to
, ,

r ead an d in the c a s e of the S epner Yetz i ra n the

,

print e r h as don e his b e st to m ak e the di fficulti e s

a bsol ut e ; but as I h av e pro m is e d to sp e ak of the
co m m e nt a ry w hich a cco m p ani e s the tr ansl ation I ,

m ust a t l east s ay th a t it s hould b e d e scrib ed r ath e r as

a coll e ction o f s e p a r a t e not e s Fr anck r e co m m e nds
.

n o o n e to b e guid e d by the vi e w s w hich it e xpr e ss e s ,

but th ey sc a rc e ly sugg e st l e ading as th ey cont ai n ,

not h ing o f r e al i m po rt anc e an d so m e of t he m are

,

a l m ost childish A m ong the poi nts w h ic h m ay b e

.

not ed are —(a ) D e fe nc e of the l aw fuln ess an d

 5 m mt ti eti an § tubents of the g ahal ah 6
3 3

n e c essity of the conc ea l m e nt of s acr e d things (o) A

pe rtin e nt an d us e ful distinction be t w ee n the t e r m s
creation for m ati o n a n d m aking as us ed i n the Sepher
, ,

Ye tz irah ()
c T h e a ntiquity of th e b e l i e f in ten

sph e re s of the h eav e ns ( ) T h r cours to

’
a e e e

nu m e ric a l m ysticis m to sho w w hy the S ep/zi r ot/z are ,

“
i n the w ords of the Sepher Ye tz irah te n a n d not ,

”
nin e the n e c e ssity of the nu mb e r te n b e ing sho w n
,

by the progr ession fro m the u nit to the qu at e rn a ry ,

as follo w s — 1 2 3 4 10 And this .

,

a ccording to the m ystic a l mod e of c a lc ul a ting brings ,

us b ack to the unit ev e n as the e xte rn al univ e rs e

,

brings b ack the soul to God ; (e) The attri bution of

the ang e l ic choi rs to the S ep/zi r otlz thus sho w ing th a t,

Po s te l s study of the K ab al ah w as not confi n e d to the

’

o n e docu m e nt w hich he is kno w n to h av e tr a nsl at e d .

O f Po s te l s origin al w ri tings th at e ntitl e d D e

’

R a tion iou s Sp i r i tu s S a ncti L i ar i D u o I 5 4 3 s ee m s on

, ,

the whol e the m ost sob e rly r ea son e d if un fortun at e ly , ,

i t has no conn ections w ith the K ab alah it has at ,

l east so m e w ith good s e ns e I t i s us e ful al so for

.

occultists w ho are d ispos ed to b e influ enc e d by L evi ,

a n d h e nc e to r eg a rd Post e l as a v e ry gr e at a d e pt of

th e i r myst e ri e s Whil e it i s quit e tru e th at he w as

.

e xc e ssiv e ly fa nci fu l i n his notions which are e x tra v a,

g ant in the philologic al as w e l l as the conv e ntion al

s e ns e of th at t e r m i t is not at all tru e th at he had s et
,

a sid e or e xc ee d ed the a cc e pt e d doctrin a l vi e w s of h is

p e riod nor do e s he a pp e ar to h av e poss e ss ed a sp eci fic

,

light o n giv e n points of t eachi ng w hic h c an be

r eg ard ed as consid e r abl e for h is p eri od H e u ph e ld .
,

for e x am pl e the doctrin e o f e te rn al d a m n ation an d

, ,

j usti fi es it i n such a m ann er th at no roo m i s l e ft for

 E he land m
i ne aah fittem tnre mi the fiahal ah
c
3 64

the conj ectu re th a t he w as not s aying w h at he m eant .

N o w t h is doctrin e i s not only intol e r abl e to the

occultist but it m ak es void his sch e m e of the univ e rs e
, .

For the r e st P ost el w as a good an d singl e m ind e d

,
‘
-

C hristi an w ho in spit e of his Cla w s A os con a itoru m

, ,
’

a Con s ti tu tion e Mu n a i a n d in spit e of the p a n egyrics

’
,

of E l iphas L evi had no kno w l edg e w hatso ev e r of the

,

s o c all e d Book of Thoth an d had n e v e r dr ea m e d of

-
,

looking for a doctrin e of abso l ut e r eligion b eyond the

s eat of P et er .

VI I I . TH E R O S I C RU C I A N S

A mong m any adv entu rous st at e m e nts adv anc ed

conc e rning this m ystic fra t e rn ity w e are not in fre ,

qu e ntly told th at it g av e a great i mp e tus to the study

of the K ab alah This ass e rtion is so far from b eing .

found e d in an y acc essibl e fact th at o n e is t e m pt ed to ,

r ej oi n th at it g av e no i m p e tu s to anyt hing e xc e pt a
short l iv e d curiosity an d a c e rt ain pl e as ant fant asi a in
-

ro m anti c fiction The truth i s th at no st at e m ent .

should b e ha z ard e d on e ith e r sid e I n the fi rst pl ac e . ,

the historic al evid e nc e for the e xist e nc e of the ord e r ,

“
though it poi nts to c e rt a i n concl usions is in a ve ry ,

”
u ns atisfactory st at e an d any k no w l edg e of a noth e r ,

kind which m ay b e stil l i n e xist enc e is i n the custody

of thos e w ho do not co m m it th e m s e lv e s I h av e .

is p n th r f r t nu m r us singul r c nstructi ns
It o e f
e e o e o e o a o o , on e o

th m st r m rk bl b ing t h t pl c d
e o e a it by M H nry P tt in
a e e a a e on rs . e o ,

Fr ncis B c n d hi S cr t S ci ty L nd n 89 S c xii
a a o an s e e o e ,
”
o o , 1 1 . ee . .

esp ci lly d c m p r C li ff rd H rris n N t s th M rgins

e a , an o a e o a o ,
“
o e on e a ,
”

L nd n 8 97 p 49
o o , Th r is v ry g d r s n t supp s t h t
1 , . :
“
e e e e oo ea o o o e a

th f und r f I nductiv P hil s p hy w R sicruci n

”
e o e o e o o as a o a .
 § ome QIhri s ti an (Stuhen ts of the g abal ah 3 65

n ev e r m e t i n l it e r atu re w i th a n e xpr ess st at e m en t

d esign ed to indic at e kno w l edg e a nd to r e pr es e nt
a u thority w hic h could b ear i nv e stig ation O n the .

contr ary I h av e found i nv ari ably thos e w hich m ost

,

as s u m ed the co m pl e xion O f assu r anc e w e r e only the

priv at e i mpr essions of p e rsons who had no titl e to

conviction nor ev e n a su ffi ci e nt w a rra nt fo r an
,

e stim abl e opi nion by th e i r acqu aint anc e w ith the

e xot e ric fa cts I h av e th e re for e to s ay t hat th e r e i s
.

n o kno w n stud e nt of the K ab alah w ith possibly o n e

‘
,

e xc e pti on w hom it i s possibl e to fi x at al l a s the

,

m embe r of a Rosicruci an Fr at e rni ty l aying an y cl ai m ,

to a ntiquity for it is w e ll kno w n th at th e r e h av e b e en

, ,

as th e r e still are s ev e r al corpor at e soci eti e s so m e , ,

s em i Mas o n ic as i n E ngl and so m e m ystic as i n

~

, , ,

Franc e w hich h av e ind ic at ed th e ir occult int e r e sts

,

an d purpos es by a dopting the n a m e Th e re i s no .

mischi e f in such adoption provid ed the l i m its of the ,

pr et e nsion are cl ear an d with the e xc e ption of o n e or , ,

two which h av e app eare d in A m e ric a this has I , ,

think b ee n the c as e
,
.

The few gr e at n am e s of the p ast w hic h conn e ct

w ith Rosicruci an ism an d at the s am e ti m e w ith
K ab ali s m are not to b e id e ntifi e d w ith the
Fr at e rnity e xc e pt by a common ground of
,

sy m p at hy } S uch w e r e Fl udd an d V augh an More

:
.

The t r m is s
ti m s us d l s ly in c nn cti n w it h th
e om e e e oo e o e o e

R sicruci ns
o it m ning
a tr diti n f y kind Thus M
, as ea a a o o an .
, r
.

W F C Wigst n sp ks f G r m n p hil s ph rs d w rit rs

. . . o ea o
“
e a o o e an e

wh ch d ll h ld up Fr m s nry
o ea br nc h f t h ir
an a o as a a o e

R sicruci n R b l h —
a e ee

ow n o Th C lu m bus f L it r tur
a a p 3 a a . e o o e a e, . 20 ,

Chi g 89
ca o , 1 Th R sicruci n K b l h und rst d in t his s ns
2 . e o a a a a , e oo e e,

w th D ivin M gi
as e e a a .

t I int r sti g p p r r d b f r th Q tu r C r n ti
n an e e n a e ea e o e e ua o o o a

L dgo d pub lis h d i its tr ns cti

e, an D Wy n W tc tt Sup m
e n a a ons , r. n es o , re e
3 66 Q i he iBortri ne aa h fl i tem ture of the gahatah
ov er the fe w m e mori al s which w e poss ess of it
, ,

e sp eci a lly thos e b e longing to the e ight e e nth c e ntu ry ,

indic at e th at i t w as m ainly e ngross e d by alch e mic a l

proc e ss e s The possibl e e xc e ption I h av e m e ntion ed
.
,

n am ely the o n e c as e in w h ich a w ell kno w n stud ent

,
-

of the K ab alah or r ath e r a w e ll kno w n e xpositor

,
-

of K ab al istic s ubj e cts m ay h av e r e c e iv ed i niti ation ,

into a Rosicruci an ord e r going b ack through the

l ast c e ntu ry i s E liphas L evi I t s ee m s a l m o st
’

.
,

c e rt a in t hat he r e c e iv ed initi ation of so m e kind ,

an d it has b ee n r e c e ntly st at e d by a Fr e nch occultist

w ho h as a cc ess to so m e i m port ant sourc e s of infor m a

tion th at the sc att e r ed groups of R O SICI U Cl an s o ci eti e s ‘

w e r e r e org a nis e d by E l iphas L evi pr e su m ably about ,

the y ea r 1 8 5 0 B ut thi s sol it a ry i nst anc e do es not

.

r eal ly s av e the situ ation m or e e sp eci al ly as I sh al l ,

e st abl ish l a t e r on th a t E l iphas L evi thoug h he has ,

O bt a in e d a gr ea t r eput a tion a m ong occultists as a

K ab alist w as not e ntitl e d to it by an y profound

,

or ev e n tol er abl e acqu ai nt anc e w it h the lit er ature

which cont ains the K ab alah .

IX . RO B E RT F LU D D

The n am e of Rob e rt Fl udd st ands high am ong

the occult philosoph e rs of E ngl and ; he w as a m an
of w id e l earning of gr e at int e ll e ctu al am bition o f
, ,

e x alt e d spiri tu a l fa ith H e w as also an exp e ri m e nt a l

.

sci e ntist O f no m ean ord e r I f w e add to this th at he .

M gusa nglish
of th e E Ro sicruci n a So ci ty d scrib s R sicr ci nis m
e , e e o u a

as a w pr s nt ti n
ne e e a o o f Gn stic
o , K b listic H r m tic
a a ,
d N e e an eo

Pl t nic d ctrin s
a o o e .
 S ome t r i s ti an g tu hente of the g aba ah l 3 67

is an acc e ssibl e fi gu re not too re m ot e i n ti m e an d , ,

t ha t a short pilgri m ag e i n K e n t will l ead us to the

”
lov e ly country hous e i n w hich he l ive d an d d i ed it ,

w ill not be d i fficul t to und e rst and the fa scin ation

w hich he has e x e rcis e d on m a ny w ho for the re st , ,

h av e n ev e r d are d to stir the d ust fro m his fo l ios I .

h av e a l ready had occ a sion in m or e th an o ne work to

a ccount for this K e ntish tr ansc end e nt al ist an d as ,

th e re i s only a singl e m yst e ry in his l ife to w hich no ,

o n e is lik e ly to bring l ight I sh a ll not n e e d h e r e to ,

r etr ac e grou nd th at ha s b ee n tr a ve ll e d The o n e .

m yst e ry is w h e th e r he did ulti m at ely e nt e r the

Frat e rnity of the Ros e C ross I t is cl ea r from the
‘

-
.

tr acts w hich he w rot e i n d e fe nc e of this ord e r th at he

had not th e n b ee n i niti at e d into i ts m ys terie s i '

P e rh aps so m uch e n e rgy an d d e votion earn e d th at

r ew a rd i n the e nd as th e re is ground for supposing ,

w as the c as e with his fri e nd M ich ae l M ai e r who ,

espou s e d the s a m e c a us e in G e rm a ny Bu t w e do .

not kno w an d the m od e rn occul t w rit e rs w ho pr et end

,

th at he w as a Rosicruci an are e ith e r m isl ed or are

ro m ancing .

H is conn e ction with K ab alism is how ev e r the , ,

only point with w hich w e are h e r e conc e rn ed and as ,

to this th e re i s no doubt of his profici e ncy for he ,

occupi e d him s e l f a gr eat d e al with v ast cosmologic al

hypoth e s e s w hich w e r e d r awn to so m e e xt ent fro m
,

this sourc e H e w as forty y ears of age w h en the

.

See H unts
a of the E nglish Mystics , No . 1 , in “
The
U nkn w n W rld V l i p 3 t
o o ,
”
o . . . 1 0, e seq .

1 P r h ps th V l t N t i q Mem or es es tote o f the E p i loga s

‘
e a e a e e os r ue

A u tor i ad F r atr es de R osea Cr u s e m ay ea e a fe e cr t di f r nt i pr s i n in m e s o

the m i nds of ome sea e r d rs
See A pol ogi a Compen di a ri a ,
. L yd n e e ,

1 616 .
3 6 8 Q i he B ertrin e aah g i tem ture of the fi ahfl ah

Rosicruci an controv e rsy fi rst g av e o pportunity to

“ ”
his pe n an d the Co m p endious A pology whic h
, ,

he th e n publ ish e d in r eply to L ib av iu s a G e r m an ,

hostil e critic e xhibits his K ab alistic studi e s

,
I .

m ust a d d a lso th at it giv e s e vid enc e of his

b es e tting i nt e ll ectu al w eakn e ss an i nordin at e ,

p assion fo r the m arv e llous w hi ch l e ads him to d w e l l

,

unduly on the th a u m aturgic sid e of the J ew ish s ecr e t

kno w l edg e H aving giv en the usu al l eg e nd of the
.

tradition its r e c e ption by M os es from God an d its

, ,

or al p e rp etu ation till the ti m e of E sdr a s he divid e s ,

the K ab al ah i nto two p a rts th at of Cos m ol o gy , ,

d ealing w ith the forc e s O p er ating i n creat ed things ,

both sublu n ary a nd c e l esti al a n d e xpounding on ,

philosophic al grounds the a rc an a of the writt e n law .

This division he obs erv es do e s not di ffe r m at e ri ally

, ,

from the N atur al M agic in w h ic h Solomon is r ecord e d

to h av e e xc e ll ed an d he adds th at the m agic al
,

po w e rs of n atura l t hings conc eal e d in th e i r c entr e

, ,

c an b e brought forth by this sp eci es of K ab alah .

The s e cond d ivisi o n is e ntitl e d Mer ca o a/z w hich ,

cont e m pl at e s t h ings D ivin e ang e l ic al po w e rs s acre d

, ,

n am es an d s ign a cu la I t is sub divid e d into N ota r zcon

'

-
.

an d T/zeom a n tica N ota r icon tre ats of the ang elic al

.

virtu e s an d n am e s of d e m oni ac a l n atur e s an d of

,

hu m an souls ; T/zeom a n tica i nv e stig at e s the m yst e ri e s

o f the D ivin e M aj e sty of s acr e d n a m e s an d p ent acl e s
,
.

Thos e w ho are profici e nt th e r e in are inv e st ed w ith

w ond e rful po w e rs c an for e t e ll futur e t h ings
,
com ,
"

m and entir e N a tu r e co m p e l a ng e ls an d d e m o n s
, ,

a n d p e r for m m ir acl es f By t h is art Mos es work e d

his v a rious signs an d w o nd e rs J oshu a c a us ed the ,

sun to st and still E lij ah brought fire from h ea ve n

,
 5 cm QIhri sti an § tuhents of the gabal ah 3 69

an d r ais ed the d ead to l i fe B ut it i s a gi ft of Go d

.
,

throug h H is H oly Spirit w hich i s grant e d only to

,

the e l e ct .

I t w ill b e s ee n th at thi s cl assific ation pre s e nts

not the e x alt e d i f bi z arre tradi tions of the Zoh a r but ,

the d eb a s e d an d sup e rstitious app a r a tu s of th e S ep/zer

R az iel an d of l at e r K ab a lis m ignore d i f not unkno w n

,

by w rit e rs lik e R o s en ro th I n the v ast folios w hich

.

”
fol lo w e d the C o m p endiou s Apology the K ab alistic
conn ections of F l udd s philosophy are i m pl icit a n d
’

s ugg e stiv e r ath e r th an p at e nt a n d e l abor at ed ,

an d I think are positiv e proof th a t he had

no acqu aint anc e w i th the Zoh a r I n his Cos .

m o lo gy of the Mac ro co s m o s f w hich d ea ls w ith

‘

its m et aphysic al an d physic a l origin, he has

recours e chi e fly to the Pl atonic a n d H e r m etic
w ritings an d
,
a lthough m a ny oth e r a uthoriti e s
a re cit ed not hing is borro w ed fro m the K ab alists
, ,

e xc e pt i nd e e d the T e tr agra m m a ton w hich figur e s ,

w it h in a tri angl e i n o n e of the i llustr ations The .

co m pl e m e nt a ry tr eatis e on the M icrocos m rec alls

K ab al is m in its doctrin e of ang els an d d e m on s .

Slight corre spond e nc e s m ay b e tr ac ed i n his oth e r

writings but th ey indic at e no r e al kno w l edg e I n
,
.

discussing the prop e rti es of n u m b e rs i the

'

Sepnzrot/e) and the Divin e N a m e s attribut e d to

'

t he m the di agra m w hich acco m p ani e s the r e m arks

,

sho w s th at he m isconstru ed tot ally the K ab alistic

sch e m e of e m an ation So also so m e l at e r obs e rv a
.

U tr i u s que Cam : i Maj or i s sci l i cet et Ill i n or i s Metapby s ica ,

Pleys i ca at ue Tee/ mica H i s tor i a , 2

q v ls Fr nkf rt
o .
, a o , 1 6 1 7 a nd 1 6 2 9 .

l Plzi los op/zia

‘ '
Sacr a et wer e Cler i s ti a na , sea Meteorologi ca
37 0 Glhe QBortri ne
c
anh Blli terature of the fiabal ah
u

tions conc e rning Meta tr on an d the positiv e a n d

“
n eg ativ e sid e s of the Se phiro tic Tr e e sugg e st no ’

sp e ci a l kno w l edg e W he n r e plying to F a th e r .

M e rs enn e Fludd d e fe nds w ha t he t e r m s h is K ab alah

, ,

but the t e r m is us ed loos ely a n d has c e rt a inly v e ry

littl e to do w it h the K ab al ah O f I t m ay
b e obs e rv e d i n conclusion th a t the K e ntish m ystic
, ,

w a s p re e m in e ntly a Chri sti a n philosoph e r an d l ik e

-
, ,

oth e r subj e cts th at of the e sot e ric tr adition in I sr ae l

,

w as appro a ch e d by h im fro m the Christi an st a nd

point .

X . H E N RY M O R E

The C a m bridg e Pl atonic philosoph e r is r eg a rd ed

by B as n age as a gr eat K ab alist an d his contributions
to the K a bba la D en u aa ta as i n so m e s e ns e d iscov e ring ’

the s e nti m e n t an d spirit of J ew ish theo s o phyj

Fra nck on the contrary r egrets th e i r i nclusion by
, ,

R o s en ro th on the ground t ha t th ey are p e rson a l

sp e cul ations w hich are not at all i n h ar m ony w ith
K ab al isti c t eaching § Whil e th e r e can b e no qu estion
.

th a t the j ust vi ew b elongs to the l a t e r critic Mor e i s ,

i nt e re sting b ec a us e of his e nthusi as m an d e arn e st

n ess H is point of vi ew i s also of i m port anc e to o u r
.

inquiry b ec aus e his n am e b el o ngs u nd eni ably to the

,

l it e rature O f E nglish m ysticis m L e t us b egin th e r e .

fore by st ating t ha t he appro ach ed the subj e ct as a

Medicin a Cat/zol i ca , My s ti cu m A r ti s
'

s en Al edzcan di Sacr a r i u m ,
2 v ls Fr nkf rt
o .
, a o , 1 62 9, 1 6 3 1 .

"

l D e Soplzi a cu m Mor i a Cer ta m i n e, 1 6 29 .

I H i s toi r e des j u ij s, L ivr iii c

e . . 1 0, to m . p .
7 86 .

Ad . Fr nck
a : La Ka bb l p a e, . 22 .
 g ame Qi hri s ti an § tuhe nts of the g ahal ah 37 1

C hristi an w ho d e si red conv e rsion of the J e w s w ho the ,

reg a rd e d the K ab al ah as a fitting instru m ent to e ffect

it an d not i n the c a s e of the J ew s only but e v e n O f
, ,

P ag ans H e c am e th e r e fore to its study a n d e l u c i

.
, ,

d ation not as an occulti st not as a s ee k e r for an ,

a bsol ut e doctrin e of r e ligion nor ev e n for a high e r ,

s ens e of Christi anity but l ik e P icus an d Post e l an d ,

R e uchl in or li k e his corr espond e nt an d e ditor

,

R o s e n ro th as o n e i m bu e d w ith a n e v a ng e lic a l
,

spirit ’
.

The introd uction of Mor e to the K ab al ah w as

brought about as it has b een suppos ed by m eans of
, ,

I s aac d e Lori a s L iber D r u s lzi m Th e r e i s no r eason

’
.

to b e li e v e th at he und ertook a n i nd e p end e nt study

of the Zoh ar an d h enc e as his contributions to the
,

subj ect are all prior to the appeara nc e of the K a bba l a

D en u a a ta it fo l lo w s th at his acqu aint anc e w as not
’
,

e xh austiv e nor w a s i t p e rh aps v e ry good of its kind

, .

At the s am e ti m e his study of the L iber D r u s lti m ,

c all e d forth a w e ll re ason e d l e tt e r fro m his pen -

,

a ddr e ss e d to R o s en ro th t in w hich the d e scription O f

-
,

the Sep/zi r otlz und e r the for m of sp he r e s is cond em n e d

as a fiction of the l at e r r abbis an d th e i r r el ation

to the d e n a ry is affi r m e d The critic a l position O f .

the w rit e r is ho w e v e r conclu siv ely e st ablis he d by

, ,

the a ttribution of the Pyt h agor ean d e n a ry to a

K ab al istic origin Th is l e tt e r w as acco m p ani ed

.

by a nu mb e r O f qu e stions an d consid e rations i n

d e v e lopm e nt O f the d e b at ed point an d oth e r d ifli c u lties ‘
,

A nd d iring es the E ccles ia

'
em ol u m en tu m , as the s
am e c rr
o e

s
po ndence o sh w s .

i E pis tol a Compi l ator em , A ppar atus i n L i bru rn Sofiar , Par s

ad
"‘

s ecu n da , p .
5 2, et s eq K ab D en . . . t i
. .
3 7 2 am m a
flIhe g
C
aah £ iterature of the fiahal ah
al l w hich are duly print e d by R o s en ro th to w hom ,

sp ac e s e e m ed no obj e ct tog eth er w it h his A m ica ,

r esp on s i o ,
w h ich cit e s th e authority of the Zoh ar

in support of the circul ar for m o f the

M o r e r e pl i e d w i th a n U l ter i or D is qu is i tio a n d an
a cco m p anying l e tt e r i n w hich he a nnou nc es his
,

b e l i e f th at he ha s hit upon the tru e K ab al ah of

the J ew i s h B er es /ei tn Th is e pistl e i s in E nglish
.

an d qu aintly w ord ed The conclusion e ntreats

.

R o s en ro th to i nti m a t e to his r e ad e rs ho w b en efic ial l

this m ay prov e for the pr e p aring of the J e w s to
r ec e iv e Christi anity the d ifficu ltye s an d obst acl e s
,

b eing cl e ar e d an d r e m ov ed by the right und e r

st anding o f th e ir o w n C abb al a .

Th e r e i s no n ee d to follo w t h is fri endly

discussion w hich i t m ust b e confe ss ed b eco m e s
, , ,

e xc ee dingly t e diou s in the U l ter i or D is qu is i ti o Mor e .

,

how ev e r contribut ed a noth e r th esi s i n e xposition of

,

the Vision of E z eki e l i e the K ab a listic w ork of the

,
. .
,

C hariot tog eth er w ith a K ab al istic c at e chis m an d a

,

r e fut a tion of the doctrin e th at the m at e ri a l w o rld is

not the product of cr eation ex i n w hich l ast
the P l atonist s ee ms to h a v e sc a rc e ly und e rstood the

K a b al a h .

Of th es e the m ost int er e sting is the Mer ca o ce

a ll

E xp os i tio w h ich cont a ins nin et ee n postul a t e s fifty tw o

, ,
-

qu esti o ns a rising ou t of the t e xt of E z e ki e l an d the

r e pl i e s th e r eto I t afii rm s (a ) T hat al l s o uls ang e lic al
.
, ,

a n d hu m an w ith th a t of the M e ssi ah includ ed w e r e

, ,

creat ed at the b eginning of the w orld ()

b Th a t th e

m at e ri al world i n its first e st at e w a s di aph anous or ,

I n Cap u t Con s ider a ti o ter ti a , i bid .

,91 p . .

t F or h t is t r is T l m udic
he e a as we ll as
Zo haric uth rity
a o .
 § ome t ri s ti an g tnhenta at the fi ahal ah 3 73

l ucid ; (c ) Th at i t had tw o chi e f e l e m e nts the Spirit ,

of N atu re an d the v e h icl e of the H oly Spi rit ; (d )

T hat i t w as divid e d into four pa rts w hich are the ,

four world s of the K a b alists (e) T hat all souls w e re

at fi rst e nclos e d in A tz il u tn but w e re subj e ct to ,

r e vol ution i n the ot he r w orlds (f ) Th a t souls whic h

the Divin e d e cre e h as s e nt i nto A s s ia /z but are fr ee ,

fro m w illing sin a re sust a in ed by D ivin e vi rtu e

, ,

a n d w il l assur edly r e turn to A tz il u tn ; (g ) Th a t in

A tz il u t/z the souls an d the ang els are absorb e d wholly
i n the B eatific Vision but th at in B r ia /z th ey h av e
,

a t e nd e ncy to e xt e rn a l things e Th t soul of

() a th e

the M e ssi ah in A tz il u tlz m a d e such progr e ss in the

D ivi n e Lov e th a t it b ec am e unit ed w i th the E t ern a l

Word i n a Hyp e r A tz il u tic or Hypost atic m ann e r
-
,

a n d w as thu s constitut e d Chi e f of all soul s an d

King of the four w orlds w hich took pl ac e a t the ,

b egin ning of the B ria tic w orld the sp e ci al he rit ag e ,

of the M e ssi ah At t his point the C hristi a n K ab alist

.

i ntrod uc e s the co m p act of the cr o ss an d dis

solv es all conn ection with the sch e m e o f J ew is h
th e osophy .

The Merca vw E xpos i tio cont a in s n u m e rous

r efe r enc e s to anoth e r w ork of M or e e ntitl e d ,

Conj ectu r a Ca bba l is tica f w hic h pre c e d e d his corr e

s po n d e n ce wit h Ro s e n ro th I t is a pre s e nt ation of the
.

lit e r al phi losophic al an d mystic al or d ivin ely m or al

, ,

s e nse of the t hr e e initi al ch apt e rs of G e n esis I t .

w as r e c e iv ed so the a ut hor a ssure s u s n e it he r fro m

, ,

“
A nj ctur l E ss y
Co e a a of int rpr ting th Mind f M s s
e e e o o e

a cc rding t t hr f ld C bb l
o o a ee o a a a, v z i . L it r l P hil s p hic l Mystic l
, e a , o o a , a ,

or Di vi ly M r l
ne L nd n
o a ,
”
o o , 1 66 2 Th
. tt m pt w d dic t d t
e a e as e a e o
3 74
‘
filhe fi
ertr me aah fihterature of the fi ahal ah

“
m en nor ang e ls an d as a fact the conj ectur e
,

illustr at e s the cri ticis m of Fr anck for it has v e ry l ittl e

,

i n co m m on w ith an y a nci e nt or m od e rn K ab al ah ev e r
r ec e iv ed in J ew ry The lit e r a l s e ction i s a b ald
.

p ar aphras e of the scriptura l account of the cr eation

an d fal l of m an The “
.Philosophi c C ab al a is ”

e st a bl ish e d on the d e n a ry a ft e r the following fant astic

m ann er
The Arc he typ al Worl d Mon ad ,
1 .

The First M att e r D u ad 2 ,

.

The H abit abl e Ord e r Tri ad 3 ,

.

Th e M ak ing of the St arry H eav e ns T etr ad 4 ,

.

The M aking of Fish a n d Fo w ls or Union of the ,

P assiv e an d Activ e P rincipl e P e nt ad 5 ,

.

The M aki n g of B easts an d C attl e bu t chi e fly of ,

Man H e x ad 6 ,
.

Wh at b e co m e s of the r est of the d e n ary doe s not

app ea r I n his fi rst e st at e Ad am w as w holly eth e r eal
.
,

an d h is soul w as the ground w hic h w as bl e ss e d by

G o d w h e r eby it brought fo rth e v e ry pl eas a nt tre e

,

a n d e v e ry goodly gro w th of the h e av e nly F a th e r s

’

o w n pl a nting The Tr e e O f Life in the g a rd e n of

.

m an s soul w as the e ss e nti a l w ill of God w hil e the

’

Tr ee of Kno w l edg e w as the w ill of m an hi m s e l f W e .

h av e h e r e the k eynot e of the a ll eg o ry which is m e r e ly ,

pl easing an d altog et h e r unsubst anti al I t m ay how .

,

e v e r b e not e d th a t the sl ee p w hich fe l l upon Ad a m

,

w as a l assitud e of D ivin e cont e m pl ation The .

“ ”
M o r al C ab al a r e c ognis es tw o principl e s i n m an ,

n am e ly spirit an d fl e s h I t giv e s a pp ar e ntly a

, .

syn o psi s of the work of r e g en e rati on d epicting , ,

firstl y the spiritu al ch aos wh en m an is und er the

, ,
 5 mm QIhri s ti an § tuhettts of the gahal ah 375

do m inion of the fl esh ; n e xt the d aw ning of the ,

hea v enly principl e corr e spond ing to the F i a t L ux

, ,

but the a n alogy i n m ost inst anc e s s ee m s at onc e w ea k

a n d l abour e d . For ex am pl e the fruit b earing tree s ,
-

a re good works the m ani fe st a ti o n of the sun is the

,

l o v e of God an d ou r n e ighbou r an d so forth O n ,

.

the w hol e it m ay b e concl ud e d tha t Mor e s conn e cti o n

’

w ith the K ab a la h is a n int e r e sting e pisod e i n the l ife

of an am i abl e schol ar but it w as w it hout r eal ,

i ncre m e nt to e it he r .

XI . T H O M A S VA U G H A N

Wit h the q u estionings di fficulti e s an d t e nt ativ e

,

e xposi tions of H enry Mor e it w ill b e us e ful to

contr ast wh at is s aid on the subj e ct of K ab a li s m
by his cont e m pora ry E ug e ni us Philale thes oth e r ,

wis e Tho m as V augh an I t w ill not b e forgott e n

.

by stud e nts of the by w ays of l it e r atur e i n the

s e v e nt e e nt h c e ntu ry th at the tw o w rit e rs c am e in to
collision in p a m phl ets Wh e n V a ug han b e g an hi s
.

philosophic al l abou rs by the publ ic ation of tw o

tracts on the n ature of m an an d on the univ ers al
Spi rit of N a tur e M or e who w a s a ft e r al l m or e
, ,

Pl atoni st t han m ystic and had sc ant tol e ranc e for

,

m ystic te r m inology publ ish ed so m e obs e rv ations

,

conc e rning t he m to w hich the W el sh m ystic r epli e d

,

in s ati r e s w i th the pol e m ic a l virul e nc e O f his p eriod .

The d isput e its e l f d e s e rve s nothing l e ss th an obl ivion ,

but Tho m as V augh a n has b ee n r eg a rd ed an d not , ,

I think wi th e x agge ration as the gr eat e st mystic

, , ,

t heosoph e r an d alch e mist w it h o ne e xc eption i n ,

3 76 fil he gas tri ne
c
aah fitters tnre of the fiahal ah
the l ast r e sp ect prod uc ed by his c e ntury i n E ngl and
,
le
a

a n d as he di e d n e a rly t w e nty fiv e y ea rs b e fo r e the -

a pp e a r a nc e of the K a bba l a D en u a a ta the so u rc e a n d

’
,

e xt e nt of his K a b a listic kno w l e dg e w ill h e lp u s to

fi x the st at e of schol a rship i n E ngl and on the

subj e ct b e fore the for m ation of the group of
C a m bridg e P l atonists V a ugh an i n his e arly w orks .
, ,

confe ss e s h i m s e l f a d iscipl e of Agripp a a n d the ,

“ ”''
Thre e Books o f Occult Ph ilo s o phy l r epr e s e nt
th e g e n e r al m e a sur e o f his kno w l e dg e conc e rning the

e so te ric tr adition of the J ew s w hil e the opinion ,

which he h ad for m e d th e reon m ust b e r e fe rr e d to

“ ”
the R e tra ct a ti o n of his m ast e r th at ad m ir abl e ,

“
w ork o n the V anity of the Sci e nc e s a n d the
e xc e ll e n c e of the Word of God I m ust no t s ay .

th at he sho w s n o i nd e p end e nt r eading ; he quot es

on o n e occ asion a p ass ag e in the Por ta L u cis i w hich
is not to b e fou nd i n A gripp a an d t he r e are o n e ,

or tw o ot he r inst anc e s § but for the m ost p art he

’

i s cont e nt to r e pr e s e nt his m od e l an d his fi rst

inspi r e r I f m y r ead e rs a cc e pt t h is j udg m e nt th ey
.
,

m ust int e rpr e t his o w n st at e m e nt th a t he sp e nt som e

xc pti n is E i
The ePhi l l th
e th t truly U nkn w n
o ren aeu s a e es , a o

Phil s ph r w ith w h m E ug n ius h b n

o o e ,
”
ft n id ntifi d d
o e as ee so O e e e , an

fr m w h m f l t y rs ft n d c r fully distinguish d by m ys lf
o o o a e ea so o e an a e e e

an d t h r w rit rs t h t it is unn c ss ry in t h is c nn cti n t

o e e , a y y e e a o e o o sa an

t hing c nc rning him xc pt th t hi nu m r us w rks h v p ints f

o e , e e a s e o o a e no o o

c nt ct t l st xplicitly w ith K b lis m

o a , a ea e , a a .

i T r nsl‘

t d int E nglis
a h y
a e r ft r th ppo r nc f one ea a e e a ea a e o

V ugh n s first tr tis s

a a
’
ea e .

I C nc rning th r str int f th sup ri r influ nc s cc si n d

o e e e a o e e o e e o a o e

by th sin f A d m
e o a .

O f w h ic h s m suffici ntly rr n us o f x m pl in
e are e e o eo , as , or e a e,

M gi A d m i
a a wh n h a st t s t h t M lk th is th invisibl
ca , e e a e a a u e e,

a rch typ l m n I sp k und r c rr cti n but I kn w f

e a oo . ea e o e o ,
o o no

a ut h rity f th L un r ttributi n f th t nth S phir

o or e a a o o e e e a .
 § ome t t i eti an § tahettts of the Q ahal ah 377

y ears i n s earc h a n d conte m pl a ti o n of the K ab al ah

the

re fl e c tiv e l
y a n d not bibliogr a phic a lly w hich fu rth e r ,

w il l a ssist th e m to s ee h o w the p e cul i a r m ysticis m

of T ho m as V augh a n c an o ffe r distinct points o f

cont act w ith the Zoh a r w ithout t hat t e xt book o f -

K ab al is m th e n w holly untr ansl at ed having b ee n r ead

, ,

by the m ystic .

I n his discours e on the antiquity of m agic w e

fi nd him a liv e li k e the s tud e nts w ho had pre c ed ed
,

h im to the d istinction b e t w ee n the tru e a nd the fal s e

,

K ab ala h The l att e r d e sc rib e d a ft e r the picturesqu e

.
,

m ann e r of h i s p e riod as the inv e ntion of disp e rs e d ,

“
a n d w a nd e ring r a bbis w hos e br a ins had m or e of

distr action th an th e ir fortun e s consists al tog eth e r ,

i n al ph ab etic al kn acks e nds al w ays i n the l ett e r ,

w h e r e i t b egins a n d the v an iti e s O f it are gro w n

volu m inous B ut in r e sp ect O f the m ore anci e nt

.
’ “

”
an d physic a l tr a ditions of the K ab al a h Tho m as ,

V a ug ha n t e lls us th a t he e m br ac e s t he m for so m any

”
s acr ed truths H e r e cognis e s a lso a m e t aphysic a l
.

tr adition in w hich the gr eat e st m yst e ry is the

“
sy m bolism of J acob s L add e r H e r e w e fi nd two ’
.

e xtr e m e s —J a cob is o n e at the foot of the l a dd e r a n d , ,

G o d is the oth e r w ho st and s above it em i tten s for ma s, ,

et i nfl ux u s
[ j in acob, s iv e s u b ectu m lzom i n em . The
rounds or st e ps in the l add e r signi fy the middl e
”
n atu re by w hich J acob is unit ed to God 1 With
,
.
'

“
this sy m bol is m he contr asts the fa l s e gr am m atic al
“
K ab al a which consists only i n rot ations of the
”

a lph ab e t a n d a m e t a t he sis of l e tt e rs in the t e xt by ,

“
Magic al
Writings of Tho m a s V ugh na a , ed it ed by A . E .

W it L nd n 8 88 pp
a e, o o , 1 , . 1 09 , 1 1 0 .

t lb d p
'

z .
, . 111 .
 dlhe iflortri ne aah fit of the fi abal ah
‘
3 78 ter atar e

w hic h m e ans th e scriptur e h ath suffe r e d m any r acks

an d e xcori a tions The tru e K ab ala h only us e s the
.
’

l e tt e rs for a rtific e t h at i s w ith a vi e w to conc eal

, ,

O f the physic a l sid e of the g e nui n e tr aditi o n

he giv e s an u nfinish e d pr e s e nt ation i n a lch e m ic al
l angu ag e w hic h is ho w ev e r tran s figu re d fo r Tho m as
, , , ,

V augh an r eg ard e d alc he m y as a spiritu al an d physic al

sci e nc e h aving its O p e r ations in the i nfi nit e as w el l
,

a s in the m i n e r a l kingdo m For him the Sep/u rotn are

'

ten s ecr e t principl e s of w hich the first is a spirit

,

i n r etr eces s o s u o fon ta n o w hil e th e s e cond i s the

,

V o ic e of th at Spirit the t h ird is a noth er Spirit w hich

,

proc eeds fro m the Spi ri t a n d the Voic e an d the ,

“ ”
fourth i s a c e rt ai n w at er proc eeding fro m the
third Spirit an d e m an ating Fi r e a n d A irrl I t w ill b e
,
'

s ee n t hat the r efl ections of th e W e lsh m ystic on

the a pp a r a tus of K ab a lis m are not e l ucid a ting an d ,

w h il e r e cording the Sep hiro tic a t tribu tion s of the

Se phe r Y e tz irah are not fu l ly in conson anc e t he r e

w it h .

W e s hal l b e incl in e d on the w hol e to con fe ss , ,

th at V a ug ha n s conn e ction w ith the K ab a li stic

’

w rit e rs is l ik e his co m m unic ations w ith the br e thr e n

of the Rosicruci an Ord e r H e kn ew nothing of the .

“
l att e r a s to th e ir p ersons so h e t e lls us in his ,

pr e fac e to a c e rt ai n r a r e transl ation of the F a m a

a n d Confes s i o O f the Fr a t e rnity a n d it w as m er e ly
‘

by r eport an d consid e r ation on thi n gs h ea rd a t s e cond

h and th a t he w as aw a r e of the m ysticis m in J e wry .

A s ti m e w e nt o n an d he outgr ew the si m pl e l ea ding

‘

strings O f Corn e lius A gripp a so he str ay e d furt he r ,

1 I bid 1 10
‘

. .
 § ome Qi hri s ti an § ttthettts of the fi ab a ah l 3 79

from K ab alisti c int e r ests an d thoug h he n ev e r lost ,

the fascin ation b e tr ay e d i n his ea rli e r w orks he p ass ed ,

fa r aw ay ov e r the fi e lds of spi ritu a l alc he m y wh e r e no ,

2 5 s }: Mez a r e /z could h e lp h im Wh n h publ is h d

p e e e .

“
E uphr at e s or the W at e rs of the E a st in 1 6 5 5 he
, , ,

sho w s no long e r any tr ac e of the tr ad i tion in I sr ae l .

I n L u m en de L u m i n e w hic h app eare d so m e four y e ars

,

ea rl i e r th e r e a re
,
ho w e v e r , a fe w r e fe r e nc e s to the
,

subj e ct an d o n e i nd ee d constitut e s an adu m br ation

,

of the C hristi an K ab alah as i m pr e ss e d on the cu rious

m i nd of the tr an sc e nd e nt al roy al ist The pre t e xt by .

w hich i t is i ntrod uc e d is a sp e c ul a tion conc e rning the

”
Fi r e Soul or in for m ing spiri t of the ear th w h ic h i s
-
, ,

d e scrib ed as an influ e nc e fro m the A l m ig hty d e riv ed

through the m edi ation of the ter r a o iv en tiu m The .

m edi a ting b e ing thus d a rkly d e scrib ed is s a id to b e ,

“
the Se cond P e rson an d th at w hich ,
the K ab al i sts
”
styl e the Sup e rn atur al E a st To e xpl ai n this .

“
sy m bolism V augh an adds A s the N atur al Lig ht of
the sun i s fi rst m ani fe st e d to us i n the E a st so the ,

Sup e rn atur a l Light w a s fi rst m a nife st e d in the s econd

p e rson for he i s Pr in cipiu m a l ter a tion is the B eginning
, ,

of the w ays O f G od or the fi rst m ani fe st ation of ,

his F ath e r s Light in the Sup e rn atu ral g e n er ati o n

’
.

Fro m t his Ter ra Vi oen tiu m or L and of the Livi ng

co m e s all Li fe or Spi rit ”
The K a b al i s tic w a rr ant
.

of this n o tion i s the a xio m : O m n is a n im a bon a

a n zm a n ova fi/ia O r ien tis s l The E a st in qu estion '

is Clzokm a le w hich is contr ary to K ab alistic st at e

,

m e nts an d Cleo/em a lz is the So n of God

,
This al so i s .

L u nd n 65 pp 8 8
m en D e L em i n e, L o o , 1 1 , . 0- 2 .

1 V ugh n ls cit th b cur ig ht h c nclusi n f Mir nd l

d s y t h t th third lig ht is B i b th H ly G h st —
a a a o es e o s e e o o o a o a,

an a s a e 1 bid p 8 3
na , e o o . .
, . .
 ' '

3 80 dl he gastri ne
C
aah fitteratttre of the fiabal ah
o ppos e d to the Sephiro tic attributions w ith whic h w e
are fa m il i a r but th e r e i s so m e tr ac e i n e a rly K ab a
,

li sti e w rit e rs of an attribution o f the Th ree Su p e rn al s

to F at he r So n Brid e w it h w hich the l at e r r abbins
, , ,

a re s a id to h av e t a m p e r e d so as to e lud e its C h risti a n

infe r e nc es I n e ith e r c a s e V a ug han i s int e r e stin g as

.

a str a ng e light of Christi a n m ysticis m a n d not as an

e xpositor of the K a b al a h .

X II . K N O RR VO N R O SE N R O TH .

Fro m the occult st a ndpoint i t i s p e rh aps m or e , ,

int er e sting to asc e r tain the m otive s w hich led the

e ditor of the K a bba l a D en u a a ta to the consid e r a tion
’

of J ew ish th e osophy th an thos e of an y oth e r stud e nt

of the subj e ct To C hri s ti an K n o rr von R o s e n ro th
.

the occulti st o w e s n e a rly al l his kno w l e dg e of the

Zoh a r fo r the bibl iogr aphic a l w rit e rs w ho pre c e d e d

,

h im giv e o nly m eagr e notic es of the K a b alistic

m agn u m op us an d i t i s not e v e n m e ntion e d by
,

M ir and o l a A gripp a or P ost e l

,
N o w R os e n ro th
,
.

occupi e s a so m ew h at curious position w h ich occultists

for the m o st p art h av e fail e d to r e m ark b ec aus e ,

th ey know v e ry l ittl e about th e i r c hi e f illu m in ator in

the m ysticis m O f I sr ae l I propos e to s how th at he .

w as a ctu at e d by th e s a m e m ission a ry e nthusi a s m

w hich c h a r a ct e ris ed a l l the Christi a n n e ophyt e s w ho

”
pr e c e d ed hi m bu t I sh al l b egin by e nu m e r ating o n e
,

I t w as ind d b th b f r d ft r
ee , o e o e an a e , the c nv nti n l i
o e o a r a s on
’
d étr e ’
of a l m st v ry w rk th subj ct S
o e e o on e e . ee, for x m pl B y rs
e a e, e e
’

Ca bba l i s m u s j u da ico C/zr i s ti an u s D el ectu s B r eu i ter que D el i n eatu s .

W ittem b erg , 1 707 .

 g ame Qi hri s ti an § tuhents of the Q aba ah l 3 8 1

or tw o points w hich indic at e th at he had occult

conn ections B o rn in the y e a r 1 6 3 6 a G e r m an nobl e
.
,

b eari n g the titl e O f b aron he app ea rs on the sc en e ,

of history shortly a fte r public curiosity had di e d

out on the subj e ct of the Rosicruci an m yst e ry .

J oachi m J ung e J o h a nn Va l e ntin A n d rea an d

,

E gidi us G u thm an n thr ee p e rsons to w ho m riv a l ,

th eori e s h av e attribut e d the i nv e ntion of t ha t

”
m yst e ry w e r e still a l iv e
,
Rob e rt Fludd the E ngl ish ,

a pologist of th e Fr a t e rnity w as on the t h re s hold ,

of d eath but had not ye t p ass e d aw ay ; Tho m a s

,

V a ugh an w as a schoolboy E iren ee u s Ph ilale thes had

j ust w ritt e n his [ n tr oi tu s A per tu s to sho w the ad e pts
of a lch e m y th a t he w as th e i r broth e r an d th e i r p ee r ; l ' '

Sen d iv o giu s had e x hau st e d his pr oj e cting po w d e r

a n d w as l iving in s e cl usion an ag e d m an on the , ,

fronti e rs of Sil e si a ; 1 J ohn B aptist v an H e l m ont ,

w ho long b e for e had t e sti fi e d th a t he had s e e n an d

touch ed t e p ilosop r s ston

h h he e — of a col o ur l ik e ’

s a ffron in po w d e r bu t h e avy an d shining l ik e ,

—
pound e d gl ss § had christ e n ed his son M e rcuri us ;
a

a n d M e rcuriu s v a n H e l m ont the cont e m por a ry a n d ,

fri e nd of R o s e n ro th d ivid e d his l abori o us e xist e nc e ,

b et w ee n a ti re l e ss s ea rch afte r the s e cre t of tra ns

muting m et a l s a n d the study o f the K a b alah ,

R o s e n ro th K ab ali st l ik e H e l m ont w as l ik e H e l m ont

, , , ,

prob ably a ch e m ist an d on the cro w d e d titl e p ag e ,

-

l H ist ry
Rea o of the R o sicruci ns by A a E W it c viii
sp ci lly pp —
, . . a e, . .
,

e e a . 2 20 222 .

1 See Pr af ati o A n t/tor ts w h h a ea

"
, ic pp rs in al l diti ns
e o of the
I n tr oi tu s aper ta s ad O ccl u s u m R egi s Pal ati u m .

I W it
A . E . a e
“
Li v es of A lchemys tical l P hil s ph rs
o o e ,

L nd n 888 p 7 9
o o , 1 , . 1 .

I hi tr tis Dn s ea e e Vi ta E ter n a .
3 8 2 fil he E ortri ne aah £ iteratnre of the fiahal ah
of his gr e at w ork ,
we fi nd it d e scrib e d as S cr iptu m
om n i bu s / i i nzl os o nis , Tneol og zls
'

p z l ol o
g ,
s p p om n i u m

r el
igi onu m , a tqu e p /zil ocny m i cis
qu a m u tili ss i m u m .

The j usti fic ation i s th at the L oci com m u n es Ca bba

l is tici i ncl ud e Compen di u m L i br i Ca bba l zstzco
'

Clu nn ici fi s cn Mez a repn a iol i Pnil os opnico

'

do L zd e
’
, ,
a
p .

I h av e ha d occ asi o n in the sixth book to giv e s o m e

a ccount of this curious tr e a tis e .

W e h av e r eason t he r e for e to suppos e th at Ros en

r o th w as in fe ct e d w ith the a lch e m ic a l z eal of his
fri end the s econd g e n e r ation of an alch e m ic a l fa m ily
, .

W e m ay susp ect ho w ev e r t hat he w as m or e m ystic

, ,

th a n H e r m e tist ; w e are told t hat he lov e d m e dit ati ng

on the H o ly Scripture s an d t hat he kn ew th em by
he a rt Lik e his country m an K hu n rath he w as a
.
,

Luth e r an a n d E liphas L evi w ould h av e s aid of hi m

, ,

“
a s O f the a uthor of the A mpni tnea tr u m h er e in he ,

w as a G e r m a n of his p e riod r a th e r th an a m ystic

” ae
citi z e n of the e t e rn al kingd o m l I n m att e rs of .

r e ligion his p e culi ar b e nt is d e t e r min ed by the fact

“
th at he w rot e an E xpl an ation of the A poc alyps e ”
,

about w hic h I w ill forb ea r fro m w e a rying m y r ea d e rs

M or e to our purpos e is a d i alogu e on ev ang el ic al

h istory in w hich a K ab al istic c a t e chu m e n propos e s
,

qu e stions o n the four Gosp el s an d a Christi an r epli e s .

With this a lso w e m ay c o nn e ct a tr eatis e e ntitl e d

Mes s ia s Pu r u s i n w hich the life of J e sus Christ
, ,

fro m his conc e pti o n to his b aptis m is e xpl a in ed ,

a ccord ing to the d o ctrin e s of the K a b al ah In a .

w ord the m ott o o f his c o rr e spond e nt H e nry Mor e

,

w a s th at a ls o of R o s e n ro th :
“
May the glory of ou r

H i s toi r e de l a Magic , I ntr ducti n p

o o , .
33 . P ris
a , 1 8 60 .
 § ome Qlihri s ti an § tttben ts of the g abal ah 383

Go d his C h ri st b e the en d of all ou r w ri tings

an d

I n con for m ity w ith t hi s he b egins his e nu m e ra tion of

the r easons w hic h j ustify the a pp ear a nc e of a L atin
"
v e rsion o f the Zoh ar by affir m ing th at at a p e riod
w h e n the d ivi sions of C hrist e ndo m a re tra c e a bl e to

div e rsi ty of philosophic al O pin ions an d m et aphysic al

d efin itions it m ust b e i m port a nt to i nv es tig at e a
philosophic a l syst e m w hich flourish ed d uring the age
of Christ an d his a postl e s an d fro m w hich fou nt ain ,

the s acr e d or acl e s h av e th e m s elv e s d ra w n l a rg e ly In .

the pr e fac e to the tr ansl ation of the Zoh a r he

e x pr e ssly founds hi s opi nion th a t K ab a listic dogm as

m ay b e of D ivin e r e v e l a tion on the ground of th e i r

s ancti ty an d subl i m ity as w ell as th e i r grea t u s e ,

i n e xpl aining the book s of the O l d a n d N ew

T est am e nts He a lso . not e s th at unlik e the ,

l at e r J ew ish w ritings the Zoh a r do e s not cont a i n ,

a singl e utt e r anc e ag a inst Christ Fin ally a ft e r .

,

e nu m e r a ting t w e nty fou r r easons w hy th e J ew s

-

shoul d e nj oy tol e ration at Christi an h a nds he ,

m e ntion s the chi e f t hings w hich w ill a ssist th e ir

conv e rsion Th ey incl ud e O f cou rs e the ordin ary
.

co m m on pl ac e s of pi e ty an d the ordin a ry d evic e s of

pros e lytism but th e re i s str ess l a id upon the pro
,

motion of the study O f H ebre w an d Ch ald aic an d ,

on the tr ansl ation of the N e w T e st am e nt in to thos e

l angu ag es f The disqu isition i s conv e ntion al enough
-
,

A ppa r atu s i n L i br u m Salzar , Pa r s Secu nd a , p .

3 et se .
q , K ab .

De n .
, To m . i .

Wit h t his d sc ipti n th r d r m y c m p r littl tr tis

1
‘

e r o e ea e a o a e a e ea e

w hi c h b l ng t th K bb l t h ug h unf rtu t ly it is ’
e o s D o t e a a a en u aa a , o o na e

m t w it h v ry r
e ly in x t nt pi s i A d m b ti K bb l
e ar e e a co e , . e
.
, u ra o a a a

C irr i s ti a na , id es t Sy n catabas is H ebr a i za ns , s i r/ e E xplicitio ad dogm ata

r /n anda bypotlzes is , ad con ver s ione rn j u dceor u m
'

Netti Freedoms , p f
r o o
 8
3 4
“ he Be etri ne
E { an?) fl i tem tnr e of the E ahal ah

but it i s i m port ant b ec a use it indic at es fi rstly the , , ,

proj e ct w hich w as e v e r n ear to the h eart of Ros e n

roth an d s econdly ho w l ittl e he d r eam e d e ith e r of
, , ,

an e sot e ric C h risti a nity or of a w it hdr aw n Wisdo m

R e ligi o n h o w l ittl e he l o ok e d to fi nd i n K ab alistic

,

doctrin e a d eep e r s ens e o f C hristi an doctrin e s or ,

i nd e e d any thing but th e i r c o ns ecr ation in the ey e s of

J ew ry by d e m onstr ating th at t hey w e r e to b e found
,

i n th e Zoh a r H e did not w is h the C h risti a n to

.

b e c o m e a K ab alist but he long e d v e ry m uch fo r the

,

K ab al isti c Je w to b eco m e a Luth e ra n H e is s aid to .

h av e e nd ur ed gr eat s acri fic e s outsid e the v ast l abou r ,

i nvolv ed ov e r the public ation O f the K a bba la D en u a a ta

,
’
,

but th e r e is n o n ee d to a dd th at it e ntir e ly m iss e d i ts

a im ; it has e n a bl e d a fe w stud e nts to ge t a con fus e d

notion of the Zo ha r a n d it has i n this w ay don e ,

i m m e ns e s e rvic e to occultists : it i s ou tsid e prob ability

th at i t ev e r brought a singl e Je w i nt o the Church o f
Christ a n d as R o s en ro th fail ed in his publ ic aim so
, ,

a t the clos e o f h is l i fe h e ha d the misfortun e to s ee

his d a ught e r d e p art fro m the r e fo r m e d r e ligion an d

e m br a c e u nd e r the influ e nc e of her h usb a nd the fa ith
, ,

of the C athol ic Church T ak e n a ltog e th e r the story .

O f Christi a n R o s e n ro th h as a touch of h e rois m a n d

tr ag e dy an d w ith all its fa ul ts his gift to schol arship

,

i s o n e of p er m an e nt v al u e an d it is I think a us e ful , , ,

t ask to indic at e the ci rcu m st anc e s u nd e r w hic h he

”
g av e it an d the m otiv e s by w hic h he w as pro m pt e d .

p fi
ro ci en ti s is .dd ndu m tIt
th s c nd v
an alu m s p r
e t ly p g d o e e o o e, e a a e a e ,

an d is in th f r m f di l gu b t w n K b list d Christi n
e o o a a o e e ee a a a an a a

p hil s ph r I t h b n tr nsl t d quit r c ntly int Fr nc h

o o e . as ee a ae e e e o e .

At l t r d t th s m m tiv s inspir d tw sm ll tr tis s

a a e a e e a e o e e o a ea e

w hic h int r sting in th ir w y d

are e e w rt h m nti ning f e th a , an are o e o or e

b n fit f stud nts w h m y w ish t pursu th subj ct ( ) P/ p /

e e O e o a o e e e . 1 zos zor u s
 5 mm t ri s ti an § tttbents at the Q aba ah l 385

I should add th at ov e r the antiquity of K a b alisti c

doctrin e an d lit e r atu re he w as by no m ean s cr edulous
for hi s pe riod s ee m ing ind ee d to ad m it th at th e r e
,

m ay h av e b ee n a n a d m i xtu r e of l at e m at e ri a l w i th
the a nci e nt fr ag m e nts of the Zoh a r H e e vid e ntly .

r eg ard ed the Book of Conc eal m e nt as the O ld e st a n d

m ost i mport ant of its tr ea tis e s an d t his i s the only ,

o n e w hich he w as incl in e d to a scrib e to the d ir e ct

O r tlzodox a F idei Veter u m Cabbal i s ta r u m , s en Tes ti m on i a de Sa cr a

Sa n cta Tr i n i tate et Mes s i a D eo et H om i n e, ex
p erv etu s l o L i br o Sona r
depr ompta , qua n u nc p r i m u m L ati n e r edd i ta , s u i s qu e et R
'

.
[ olza n n i s
Ke p
m er i j u da o -
C/zr i s ti a n i an i m a d
'
uer s i on i bu s con ci n n e
‘
ex p l i ca ta ,

eci m i n i s edi a i t
’

j u dcei s a qu e ac C1: r i s ti an is s p l oco A n dr eas N or r el i u s

Suecu s , qu i i tem com m en ta r i os K emper i a n os s u is il l u s tr ao i t n oti s .

’
A m s teloaa m i , 1 7 20 pr l g n
The o e om e a are o c nc rn d w it h th pr is
. e e e a e

o f R Si m n b .
J h i s h w ing
eo th ut h rity
en f th Z h r d its
oc a , o e a o o e o a , an

su p ri rity t th T l m ud th gr und th t its uth r fl urish d

e o o e a on e o a a o o e

b f r J ud h th Princ Th T l m ud is q u t d (p
e o e a e t pr v e . e a o e . o o e

t h t R Si m n studi d th K b l h in th c v d t h t h d hi
a . eo e e a u a e a e , an a e an s

s on wr t h Z h r t h r in
o e t e t h t p rt f it w hic h is in th J rus l m
o a e e , or a a o e e a e

di l ct Th H br w p rti ns r f rr d t t h r ut h rships (p
a e . e e e o o a re e e e o o e a o .

Th tr nsl t d m tt r is c hi fly fr m th
e a a e F it hful Sh ph rd
a e d e o e
“
a e e , an

f ll w s th M ntu diti n f th Z h r ( ) L i T b i q m
o o e a a e o o e o a . 2 ux n cu e r s , ua

Zo/za r A n ti qu u m
j u da’ or u m fil on u m en tu m , gen ti s u re accocca tze pr eebet,
i n den i ss i r ni s d i v i n a ru m ten ebr is , o u my s ter i u m SS Tr i n i ta tis
’
r er u n: .

f r a izen den a u / n, Cfir i s ti

’
eo ac ili u s pp
a et A l aj es tatem D i zzi n a / n n on

p er ti n ac iter opp ugn an da m , et H on or em Spi r i tu s Sa n e/i R ecen ti or u m

mo r e non f aeda n d u m Stu d io Ill . N i col a i L ittben s (w ho it ut pl c a e

or d t but b ut th s m p ri d th tr tis
a e, a o I e h a e e o as e ea e o f N o rrel iu s ) . n t e
first tw ch pt rs t h r is tt m pt t pr v t h t th m yst ry f th
o a e e e an a e o o e a e e o e

T inity is c nc l d in L viticus xvi 8

r o d D ut vi 5
ea e Th t hird e 1 an e e

c h pt r inv stig t s G xix 4—D D m i q i D m i pl it in

. . .
.
,

a e e a e en . .
, 2 e o no u a o no u ,

th s m int r st
e a Th f urt h c h pt r tr ts f th L rd G d f H sts
e e e . e o a e ea o e o o o o ,

I vi 3 ;
s . d th fift h f th L rd G d ih xlvi ii
. an e 6 Th sixt h o e o o , . .
, 1 . e

ch pt r s ks t pr v t h t th thr sup rn l S p/ i tl w r n m s
a e ee o o e a e ee e a e z ro e e e a e

an d c h r ct rs und r w hic h h p C hristi n J w s distinguis h d th

a a e e t e re - a e e e

Thr P rs ns f th O D ivin ss nc (3 ) C m p r w it h t h s
ee e o o e ne e e e e . o a e e e

D i atr i be P11 i l ol ogica de R Si rn eon e F il io j . oc/ra i a u ctore L ibr i So/za r , i n

v ir i celeber r i m i Cb r i s ti an i Sc/zoettgen i i D i s ser ta ti o docen s It
’
qu a .

Si rneon u m F i li u m j oclza i R el igi on u m f u is se Cb r is tia n u m m odi s tc

ex a m in atu r et con tr a r i u m p oti n s ev i n ci tu r , a u ctor e
j u s to A l a rti n o
Gla sener o, H il des ia , ’
1 7 36 . A pam h plt e of t w nty tw p g s
e -
o a e .

BB
 8 6 Ihe iflertrtn e
G
C
aah £ i teratttre of the fi ahal ah
3

authorship of R Si m eon b e n Jo chai O f the r e st

. .
,

so m e m ay h av e b e e n the w ork of R Abb a an d so m e .

of the sc hool w hich succ eed e d th e s e m ast e rs .

XIII . RALP H C U DW O RT H

The honour e d n am e of R alph C ud w orth p erh aps ,

the gr eat e st th eosophist of his age i s still a pr e cious ,

m em ory i n E ngl ish t he ologic a l l it e r atur e of the high e r

“
typ e though e xc e pt a m ong r ar e stud e nts the Tru e
, , ,

”
I nt e ll e ctu al Syst e m O f the Univ e rs e is n o w u nkno w n .

I t i s a m in e of Pl atonis m l e arning an d s api enc e , ,

a n d m or e th an t h is it i s a d e eply r e ason e d tr eatis e

,

of its p e riod i n opposition to the ath e is m of th at

p e riod ; its poi nts are e st abl ish e d V ictoriously an d ,

turning ov e r the l eav es of the coloss al fol io o n e

a l m ost r egr e ts t h a t the d i fficulti e s of the s e v e nt e e nth

c e ntury d isturb us no long e r a n d th at th e i r sol ution

no long e r he lps us I t m ust he confe ss e d th at .

Cu d w orth conn e cts so m e w h at sup e rfici ally w ith

K ab al is m an d the conn e ction such as i t is n e ed not
, , ,

d et a in us long The chi e f th es i s of the I nt e ll e ctu al

.

”
Syst e m is th at b ehind al l the t ap e stri e s a n d
e m broid e ri e s of p ag an m ythol o gy th e r e is the
doctrin e of m onoth e is m a n d th at civilis e d m an in ,

r eality has n e v e r w orshipp e d bu t o n e God w hos e ,

“ ”
thr ee fold n atur e w as a D ivin e C abb al a or r e v el ation ,

succ e ssively d e pr av ed a n d adult e r at e d till it al m ost

“
dis app ea rs for C ud w o rt h a m ong the p articul a r
uniti e s of Proclus an d the l at e r A m o ng
purp s s f this n tic I h v us d
F o r the o e o o e a e e the origin l diti n a e o

of th e Tru I nt ll ctu l Syst m f th U niv rs

e e e a e o e e e,
”
Lo nd n 668
o , 1 .
 S ome t ri s ti an § tubents of the g abal ah 38 7

the cloud of w itn ess e s w ho are conv en e d i n support

of this vi e w a re incl ud e d the l at e r R abbinic al w ri te rs ,

the H a /a cotlz of M ai m onid e s the G n ol a tn Ta m id

,

of Mos es Alb e ld a the [ Mea r i m of J os e ph Albo

, ,

the co m m e nt a ri e s of R D avid Ki m c hi the book

.
,

N i tz a clzon a n d the gloss e s of R abbi Solo m on ,

re fe re nc e s a n d c itings w hich at l east s e rv e to s ho w

th at this Christi an divin e had a tte m pt e d so m e
curious e xplor ation i n the unkno w n w orld of
“
H e brew lit e rature H is concl usion w as th at the
.

H e brew Doctors an d R a bbins h av e b ee n g e n e r a lly of

thi s p e rsu asion th at the P ag a n N ations anci e n tly a t
, ,

l east the i nt ellig e nt a m ongst th e m a ckno w l edg e d ,

O n e Supre m e God of the w hol e w orld an d th at all ,

th e ir oth e r God s w e r e but C r eature s an d I nfe rior

M inist e rs w hic h w e r e w ors hipp e d by t he m upon th e s e
,

tw o accounts e it he r as t h inking th at the honour don e

,

to th e m r e dound ed to the Supr e m e or e ls e th a t th e y ,

might b e th e i r M edi a tors a n d I nt e rc e ssors Or ators ,

an d N e goti ators w ith H im w hich in fe rior God s O f

,

the P ag ans w e r e suppos ed by th e s e H e br e w s to b e

chi e fly of tw o kinds A ng e ls a n d St ars or Sph e r es

, ,

the l a tt e r of w hich the J ew s a s w ell a s P ag a ns

concl ud ed to b e an i m at e d a n d int e ll ectu al The

'

qu e stion at the pr es e nt d ay is chi e fly a rch aic or

fant astic but it has i ts int e re st fo r it s e rve s to
, ,

i llustr at e the str ang e contr ast w hich e x ists b et w ee n

the H e bre w m ind at the p e riod of M a i m onid e s a n d a t

th at fa r d ist ant e poch w h e n the song of the Ps al m ist

“
d e scribed the idols of the G e ntil e s as silv e r an d
”
gold the w ork of the hand s of m e n
,
.

“
I n add ition to the Tru e I nt e ll ectu al Syst e m of
”
the U niv e rs e C ud w orth publi sh ed som e s e rmons an d
 3 88 fl ihe £ortri rte aah fitterature of the fiahal ah
“
a discours e on the Tru e N otion of the Lord s :
’

”
Supp e r ,
a ft e r w a rd s tr ans lat e d i nto L atin by
M osh e i m w ith a confut ation r e pr e s e nting the con
,

s ubst anti al doctri n e of Luth e r a n theo l o gy l a n d yet ,

' '

agai n e nl a rg e d upon by E d w a rd P e ll ing in h is

“
The dri ft of the
”
D iscou rs e on the Sacr am e nt .

t he sis is r e pre s e nt e d su ffici e ntly by the su m m ary of

“
th e fi rst c ha pt e r : Th at i t w as a custo m of the J ew s
a n d H eath e ns to feast upon t h ings s acrifi c ed an d ,

t ha t the custo m of the Christi ans i n p ar tak ing of the

Body an d Blood of C h rist onc e s acrific e d upon the
”
C ross in the Lord s Supp e r is a n al o gou s th e re to
,
’

,
It .

i s outsid e m y provinc e to pronounc e upon this vi ew ,

but as a C hristi a n Mystic w ho holds th at s acr a m e nt

a l is m i s the l aw of N a tur e a n d th e law o f Gr a c e i t ,

m ay j ust b e r e m a rk e d in p a ssing t ha t no t he o ry
w hich r e d uc e s the E uch a rist to a m e m ori a l o r a

r e ligiou s b anqu e t c an b e m ys tic ally a cc e pt abl e .

C ud w ort h w as by n o m e ans a m ystic an d the m ost ,

th at h is subj ect a fford e d w as a n O pportunity to giv e

furt he r e vid e nc e o f his un usu al e rudition an d i t m ay ,

b e a dd e d o f no i nconsid e r abl e skill in its m an ag e

m e nt The th e sis i s m e ntion e d h e r e b e c aus e it has
.

r e cours e so fr equ e ntly to the R abbinic al w rit e rs to ,

the gloss e s o f N ac hm an id e s the w ritings of I s aa c ,

Abrav a n e l the Mis an a the c o m m e nt ary on t h at

, ,

w ork by R a bbi Ob ad i a h the scholi a sts on J udg e s , ,

ra r e MSS of K a r a it e J e w s a n d s o fort h
. The .

Z o h aric writi n gs a re not quot ed bu t i t w as b e c a us e ,

t he y cont a in e d nothi n g b earing on the m at te r in

h and ha d occ asion a ris en no doubt R alp h C ud w orth ,

Lo nd n
o , 1 67 6 .
1 Th
‘
is tr nsl ti n pp r d in
a a o a ea e 1 733 .
 g ame t r is ti an g tnhents of the g abal ah 8
3 9

w ould h av e giv e n e vid e nc e of e qu al fam il i arity w ith

th at cycl e of K ab alistic l it e r atu re .

XIV . T H OMAS BURNE T

With the C am bridg e school of P l aton ists the

n am e of Tho m as Bu rn et som e ti m e m ast e r of the ,

C ha rt e rhou s e con n e cts by associ ation r ath e r th an

,

the si mil a ri ty of int e ll e ctu a l pursuits H e e nt e r e d .

Christ s Coll eg e in 1 6 5 4 w h e n R a lph C udworth w as

’

m ast e r w hi l e H enry M or e w as j ust in his forti eth

,

y e a r I t w as prob ably to the l a st n am ed divin e th at

.
-

he o w e d his slight kno w l e dg e of the subj e ct w hich

e ntitl e s him to m e ntion i n this pl ac e The a m ic a bl e .

discussion b e t w ee n Mor e an d the e ditor o f the

K a bba l a D en u da ta a pp ear e d a s w e h av e s e e n i n , ,

“
th at w ork i n the y ea r 1 6 7 7 but the I nt e rpr et ation ,

”
of the m ind O f M os e s had pr ec ed ed i t by a nu m b e r
of y ears Wh e n Burn e t publish ed hi s Tell u r is
.

Tacorea Sa cra he g av e no evid e nc e of his int e r est

'

i n P l atonic or K ab alistic subj ects ; it has b ee n

d e scri be d by Br e w st e r as a b ea utiful g e ologic al
ro m anc e I t is of cours e conc e rn e d l arg e ly w i th
.
, ,

the M os a ic sc he m e of cr ea tion an d the m or e ,

i m port ant w ork w hich follo w ed it d eal ing as it do es ,

w ith the a nci e nt d o ctrin e conc e rning the origin of

t hings i s re al ly its e xt e nsion or s equ el

,
’
I n this .

int e r e sting vol um e w ritt e n el eg antly i n L ati n of the

,

p e riod tou,
t n u
g r a n d c/zapi tr e a s the bibliogr a phy ,

of D r Pa pu s d e scri be s it i s d e voted to the K ab alah

.
, .

A l
r c ra ol o
g ia
'
P lzi l oso lzi cce s i r/e D octr i n e:
p A n ti u a
q de R er a ru
O n gi n ibu s , L i br i du o, ed i tio secu n da (the es ) , o b t L nd n o 1 7 28 .
3 90 i he
G
‘
g uanin e aah t
fi atnre
ter of the fiabal ah
As al ready hint ed it b ears no e vid e nc e of origin al
,

r es earch or ind eed of a ny firs t h and k nowl edg e but

,
-
,

i t i s j ustifi abl e by ou r pu rpos e to asc e rt ai n ho w a

lit e rat u r e which fascin at ed though it did not ,

a ltog e th e r convinc e the C am bridg e P l atonists

, ,

i m pr ess e d the l ib e r al m i nd of a bold an d not

unl ea rn ed t hi nk e r b elonging to the n e xt g en e ration .

W e fi nd a s m ig ht b e anticip at ed th at B urn e t ra is e s
, ,

no qu e stion as to the w isdo m of M os e s by w h ich ,

he und e rstood wh at all oth e r K ab alistic stud e nts

h av e u nd e rstood also a know l edg e O f n atura l
,

m yst e ri e s d e riv e d fro m the E gypti a n e d uc ation of

the J ew ish l aw giv e r H e d i ffe rs how ev e r fro m the
.
, ,

K ab al ists by qu estioning s e riously ho w m uch of

this w isdo m c am e dow n to the I sr ae lit es Assu m ing .

som e tr adition of the ki nd th e r e could b e no d oubt ,

”
th at it w as d eprav ed i n the l aps e O f ti m e In .

p articul ar the K ab al ah as w e now poss ess it

, , ,

abounds i n figm e n ts of i m agin ation a n d i n n ug a tory

m e t hods . Fro m this st at e m e nt of the g e n e r a l

position w hich m ay b e r eg ard e d as the co m m on
,

ground of al l criticis m he proc e eds to a m or e ,

d e t ail e d e x am i n ation w ith the sp e cifi c r e sults of

,

w hich no sy m p ath e tic i nqu ir e r at th e pr e s e nt d ay

c an reason ably qu arre l The d eb as ed c ha ra ct e r

.

of the J e w ish tr adition i s ind eed as alr eady s een , ,

a d m itt e d by thos e w ho m ost e a rn e stly m a int a in its

m ystic a l an d th e osophic al i m port a nc e .

I f w e a tt e m pt s ays B urn e t to s ep arate anything

'

, ,

w hic h m ay r e m ain uncorrupt e d i n th e K ab al ah to ,

divid e the g e nuin e fro m the spurious w e m ust fi rst of ,

F a di ss i m e l icet d N eoter icis cor ru pta et ad ul ter ata .

 § ome t i i
t et an § l aben te at the fi ahal ah 39 1

al l purge aw ay t hat n u m eric al l it e r al gram m atic al , ,

p art w hic h s ee ks to e xtr act a rc a n e m ean ings fro m the

a lph a b e t the D ivin e N a m e s a n d the w ord book o f
,
-

the Scriptur e s The m agic al an d sup e rstitious e l e m e nt

.

m ust a ls o b e purg e d aw ay W e m ust furth e r b ear i n

.

m i nd an d t his I think is the m ost s e nsibl e a n d

, , ,

n ec ess ary of al l the s econd ary points r ais ed i n the

criticis m th at the e nunci ation of co m m on notions in
,

unco m mon l angu ag e c annot b e acc e pt ed as the tru e

K ab al ah The w a rning w hic h it i m pli e s is n ot l e ss
.

n eed ed at the pre s e nt m o m e nt th an i n the d ays

of Tho m as B urn e t The d e light in unint e lligibl e .

l angu ag e b ec aus e it is unint e lligibl e is a s ch a r act e ristic

of so m e occult w rit e rs at the pr e s ent d ay e v en ,

as of gloo m w r app ed H ad e s accord ing to the

-

Ritu al of the D ead an d it i s a t e nd ency w hic h has

,

a n i nscrut abl e found ation i n the e ntir e subj e ct It .

w ould s ee m i nd ee d th at the sphi n x w ho propound s

the a rc an a in t e r m s as monstrous as he rs el f n ee ds

only a co m m onpl ac e to ov e rwh el m her as in the ,

c as e of (E d ipus .

I n accord anc e w ith his i nt ention B urn e t proc ee ds

to divid e the K ab alah i nto the No m in al a n d R eal .

The fi rst is t hat w hich he has sp e ci fi e d as w orthl ess

Gem a tr ia Tem u ra n N ota r icon Voca bu l a
, ,
I ts d e vic es
,
.
,

he s ays a re the div e rsions of ou r childre n a n d in

, ,

truth it w ould s ee m h a rd to d e cid e w h e th e r

i nt ell ectu al supe riority a n d philosophic al s e riousn e ss
should b e ascrib ed to r abbinic al an agr am s or to the
“ “
a pp a r a tus O f Ti t : Ta t : TO I n any c as e th ey .
”
,

do not be long to s a n e l it e r atu re m uch l e ss to ,

w i s do m .

So fa r w e c a n acc e pt v e ry r eadily the j udgm e nt

 “
39 2 G
i lt: gu tt i ng aah £ i terai nre of fit: i l
nt
nha a

of B urn e t bu t d e structiv e cri ticis m is al w ays c o m

,

p ar a tiv e l
y e a sy a n d t h e r e w a s no nov e lty i n the l in e
,

t ak e n e v e n so far b ack as the s econd h al f of the

s ev e nt ee nth c e ntury Wh e n he co m es ho w eve r to .
, ,

c o nsid e r w h at he has agr ee d to r eg a rd as the r eal

K ab al ah his insu ffici e ncy is quit e e vid e nt a n d hi s
, ,

sl end e r kno w l e dg e dra w n o nly fro m the K a éba/cz ,

D efl u a a za w h e n i t do e s not arr est his j udg m e nt l eads

’ ‘
, ,

h i m into m ani fe st e rror T hu s h e t e ll s u s t hat the .

,

r eal K ab al ah cont a ins tw o t hings w hich are i m port ant

for our consid e ra tion the doctrin e o f the S epkzrot/z
'

a n d t ha t of the Fou r Worlds but h e co m pl a ins th a t the ,

conc eption w hich und e rl i e s the for m e r do e s not app ear

cl e arly Wit h the h e lp of the L e xicon of R o s en ro th
.

he d e cid e s fin a lly th a t th ey are e m an ati ons fro m God *

.

H e s e ts fort h w h at h e c an gl ea n fro m th a t sourc e con ~

c e rning K at/23 7 an d Cko/Ifm ak an d th en surr e nd ers the ,

inqu iry i n the h o p e of fi nding m or e int e lligibl e st at e

m e nts c o nc e rn ing the Four Worlds l H e conclud es .
-‘
,

how e v e r th at the cond e m n ation of al l the ps e udo

,

m ystics of K ab a lis m Th eosop hy a n d H e r m e tics i s ,

th at of the unb e li ev e rs w ho c o nti nu e d to lov e the d ark

n ess r ath er th a n the l ight w h en the light w as com e
a lr ea dy into th e w o rl d ssu s a s m ight b e
i H e a m e ,

“ ”
e xp e ct ed th a t the Book of Occult ation is th e m ost
,

i m port ant p art of the Zoh ar an d gl ancing at the ,

ls w h r h tt m pts t c nsid r th ir signi fic nc in

E e e e, e a e o o e e a e

c nn cti n w ith th xi m — l l m l l fit
o e o e a o ex n z zz o
‘ ' ’

zz
'

1 H m nti ns in dditi n t th S p/ d th F ur W rlds

'

t/
‘

e e o a o o e e zzr o z an e o o ,

th eth irty tw P ths f Wisd m fr m th S ph Y t i h d its

-
o a o o , o e e er e z ra an

c m m nt ry d th Fifty G t s f Pr vid nc t hr ugh w hich M s s

o e a , an e a e o o e e
“
o o e

att in d hi m rv ll u sci nc
a e sd c nc l d th as m in th e o s e e, an o ea e e a e e

P nt t uch i
e a e cc rding t th K b lists
,
”
. a
.
, a o o e a a .

I JO hn , iii .
 3 0m: QIhr i s ti an § tub ents of the fi ab al ah 3 93

com m e nt a ri es of I s aac d e Lori a an d of H irt z on the

tr act i n qu e stion an d its d ev e lop m e nts con fess es his ,

in abil ity to u nd e rst an d e ith e r fro m t e xt or i nt e rpre t e rs

w h a t is m ea nt by the sy m bol is m o f the V a st a n d the

L ess e r C ounte n anc e “

W e are al l of u s l i abl e so m e
.

ti m e or ot he r to b e distr act ed by r easoning but i t i s a ,

co m m on co m pl aint of the m ind a m ong Ori e nt al s to

”
b e distr act ed by a ll egori e s .

To s u m the g e n e r al position : W e kno w fro m

M ai m on id e s th at the H e br ew s o nc e poss ess e d m any
m yst e ri e s conc e rning t h ings d ivin e but th a t th ey ,

h av e I t is at the s am e ti m e sc arc e ly
possibl e th at a ll found ation should b e w a nting to
the K ab a l ah ye t if its d octrin e s w e r e op enly an d
,

cl e arly s e t forth it is h ard to s ay w h eth e r th ey w ould

,

m ov e us to l aught e r or a stonish m e nt .

Tho m as Bu rn e t has hig he r cl a i m s to consid er a

tion th an hi s ability as a cri tic of K ab alis m H e .

had p e rh a ps few qu al ific ations fro m w hich he mi ght

b e e xp ect ed to und e rst a nd or sy m p athis e w ith the
aspir a tions e m br a c e d by th eosophy H e w as o ne .

of the r ar e pr e cu rsors of l ib e r al th eology an d he ,

i s s aid to h av e cl o s e d the p ath of his pro m otion

by v entu ring to expre ss the O pinion th at the story
of the G a rd e n of E d e n should not b e und e rstood
“
l it e r ally I n a l at e r tr ea tis e on the F aith an d
.

D uti e s of Christi ans 1 he is also st at ed to h ave

,
'

e xcl ud e d so m uc h t h a t s e e m e d to h i m doubtful or

uni m port ant i n acc e pt ed doctrin e th a t i t i s qu e s

tio n ab le w h e th e r e v e n Christi a nity r e m ain ed A .

posthu m ous w ork on e sch atology an d the r e sur

The G uid e of the P rpl x d P rt i c
e e e .
”
a .
, .
71 .

1 D e F zde at ofifci z: Clzn stzarw ru m

’ ' ’ ’
‘
.
3 94 arm gartrim anb fii tzraturz of the fi ahal a h

r e cti o n ’ “ m aint ain e d

t hat the punish m e nt of the
wick e d w ould t er m in at e ulti m at e ly i n t he ir s alv ation .

I should ad d t hat so m e pre t e nd e d E ngl ish v e rsions

of the A rch aeologic al P h ilosophy do not r e pr e s e nt
th e origin al an d in p articul a r o m it altog eth e r the
,

K ab alistic s e ction .

XV . SA I N T -
M A RT I N

The l i fe doctrin e of Louis Cl a ud e d e Saint

an d

M artin the U nkno wn P h il o soph e r w ho a t the e n d

, ,

of the e ight ee nt h c e ntu ry an d a m idst the torch l ights

of the R e volution diffus ed i n Fr a nc e the high e r
spirit of m ysticis m h aving b e e n the subj e ct of a ,

sp e ci al s tu dy l I s hall r e fe r to him h er e only v ery

' ‘

bri e fly for his K ab alistic conn e ctions are discuss ed

,

at so m e l e ngth t he r e in H e w a s the r ecipi e nt of a n .

e sot e ric tr adition t hroug h M artin e s d e Pas q u ally ,

th e g e n e sis of w hich r e m ai ns und e t e r m in ed t hough i t ,

w a s t e r m e d Rosicruci an by his initi a tor a n d is now ,

t e r m e d Sw ed e nborgi an by his pre s e nt int e rpr e t e rs i n

Fr anc e I t is a tr aditi o n w hich di ffers v e ry consid e r
.

a bly fro m oth e r pr e s e nt a tions of occult doctrin e a n d ,

in p articul a r it h as l ittl e i n co m m o n w ith w h at w e

kno w o r m ay i nfe r conc e rning Rosicruci a n t eaching .

I n the w ritings of Pas q u ally w ith w hich w e are ,

a cqu a int e d only t h rough so m e e xc e rpts publ is he d by

o n e of Sa int M a rtin s b io ra he rs d i n h c t ’ L

g p
-
; a n t e a e

D e Stam [ Vor tu om m
’

et R es u rgen fzu m
—
.

I See A
‘ ‘

W it . L if
E .f L uis C l ud
a d S i nt
e
“
Th e e o o a e e a

M rtin th U nkn w n Phil s ph r d th Subst nc f hi Tr n

a , e o o o e , an e a e o s a

d t l D ctrin L nd n P h ilip W l l by 9
”
s cen en a o e, o o , e , 1 01 .

I I t is right t y t h t K nn t h M ck n i i hi Cy l p di
o sa a e e a e z e, n s c o oe a

of Fr m s nry
ee ttribut s t him t hr publish d w rks w hich f
a o ,
”
a e o ee e o , so ar
 3 mm Qi hzri s ti an § tu bm ts of the fi aba ah l 3 95

c his m s ofM a soni c Rit e prop ag at e d by him

the ,

w hich a re a lso m ost prob ably hi s w ork the tr adition ,

is pr es e nt e d in a v e ry crud e m ann e r I t w a s m uch .

d e v e lop e d by Saint M artin w ho ind ee d brought to i t

-
,

a gi ft of g e nius w hich w as w a nting i n his instructor .

N ow Sa int M arti n w as a m an w ho c ared v e ry littl e

,
-
,

a n d do e s not scrupl e to s a so for pur e ly tr a dition al

y ,

doctrin e s at l e ast as tr adition al nor did he s how

, ,

m uch d e fe r enc e to w a rds doct o rs of authori ty th e re in .

H e consid e r ed books at b est a m a k e shift m e thod of

i nstruction though he w rot e m any ; he pre fe rr e d
,

l ea rning a t fi rst h and fro m God Man an d the ,

Un ive rs e Til l he c a m e und e r the i nflu e nc e of j acob

.

B ohm e he n e ithe r quote d nor poss e ss ed a uthoriti es ,

with the e xc e ption of the Scriptu r es H e d rew of .

,

cou rs e fro m the sourc e of his initi ation but he n ev e r

, ,

m e ntions it i n any cl e a r m a nn e r e xc e pt i n his ,

corr espond e nc e an d his l i fe not es both publish ed -

,

posthu mously Th e r e i s nothing to i nd ic at e th at he

.

had e v e r r ead K ab ali stic l it e r a tu r e ; th e r e i s e v e ry

presu m ption th at he did not So m e of his l e ss e r .

doctrin e s poss ess a K ab alistic co m pl exion Th e re i s .

th at in p articul ar conc e rning the Gr e at N a m e w hich

I h av e d eve lop ed at s o m e l e ngth in the study to
w hich I h av e r e fe rre d bu t it has lost a l l t o uch w ith ,

K ab al is m i n the h ands of Saint M artin So also he -

.

has a co m pl e x syst e m of m ystic n u m b e rs w hich

sugge sts the R abbin ic al N ota rzcon bu t it is e nti re ly
'

out of li n e w it h al l oth e r nu m e ric al m ysticis m ,

as I r
am a w a e , ar e unkn w n
ust dd t h t p rs n lly I r g rd
o , an d I m a a e o a e a

t h m myt hic l I m y b n t d fu th r t h t w hil t his v lu m w

e as a . t a e o e r e a e o e as

p s ing t hr ug h th p s th fr g m nt ry t tis r f rr d t in th
a s o e re s e a e a rea e e e e o e

t x t h b n p blish d in P ris
e as ee u e a .
3 96 l itz gas tri ti s
G
(
anb gli tzratn rz of the fi ahal ah

an d m ak e s the
qu e stion of its origin o n e of the m ost
a ttr a ctiv e probl e m s in l at e r occult history I concl ud e .

t hat Pas q u al ly w ho m I t ak e to h av e b e e n a sinc e r e

,

and p e rh aps ev e n a s aintly m an as his M asonic ,

sc hool w as al m ost a s e m in ary of s anctity d e rive d ,

fro m a sourc e w hic h r e t ain e d s o m e filtratio n s

of K ab al is m a n d th a t th ey w e re brought ov e r by
,

Sa int M a rtin w ithout an y historic a l a ssoci ations w h at

-

e v e rfi
“ H e has th e r e for e l it tl e titl e to b e incl ud ed
a m o n g th e d e fe nd e rs a n d e xpound e rs of K ab al istic

doctrin e w h ic h w ould hav e co m e as a surpris e to

,

hi m s e l f T h is i s don e ho w e v e r by Fr e nc h occult
.
, ,

w rit e rs at t h is d ay l w ho s ee m a nxious to a n n e x
''

“
a nyon e fro m Sh a k e sp e a r e to the a uthor of
, Sup e r
”
n atur a l R e ligion an d I r egr et th at I m ust ad d by ,

o n e a m ong the r e st w ho fro m his position i n the

m od e rn rit e of M a rtin is m has the opportunity to

kno w diffe r ently an d the gifts which m ak e u s e of
opportunity .

XV I . E L I PH A S L EV I

B etw ee n the p eri o d of Saint M artin an d th at of

Alp hons e Louis Const ant the subj e ct of the pr e s e nt ,

notic e the Fr e nch l it e rature of K ab alis m m ay b e

,

m or e corre ctly s a id to h av e b ee n initi at e d r ath e r th a n

Tha m an t
is sup ri r t th ng ls d m y i t t th m e o o e a e , an a ev en ns ru c e ,

is I think th m st c nvincing inst nc in S int M rtin f such

, , e o o a e a -
a o a

filtr ti n This n ti n is f und in th Z h r d in s m f its m

a o . o o o ,
e o a , an o e o co

m en ta to rs .

T M r sp ci lly in th c s
o e e f h c ll d f c ti us ll g ry
e a e a e o t e so - a e a e o a e o

L C
e di l in w hic h it m y b s f ly s id th t t h r is t singl
r oco e, a e a e a a e e no a e

tr c f K b lis m
a e o a a .
 5 0m: QIltris ti an § tuhm ts of the fi ahal ah 397

to h av e r e c e iv e d a n ew i m pe tu s by the public ation of

Adol ph e Fr anck to w hos e vi e w s on the s ubj ect of
,

post C hristi an re ligious p hilosophy am ong the J ew s

-
,

I h av e al r eady m ad e fr equ e nt r e fe r e nc e ’
I h av e .

a lso indic a t e d th a t m uch o f i ts v a l u e r e m a ins uni m

p ai r e d a fte r the l aps e of n early sixty y ea rs an d ,

i nd eed m od e rn criticis m has i n c e rt a in d efini te

respe cts incl in ed to r e tu rn to his st andpoi n t as ,

r eg a rds not only the a n tiquity of Z o haric tr adition

bu t of m uch of the body of the Zoh a r Fr anck s .
’

w ork has of cours e its li m it ations an d it is w e ll

, , ,

kno w n to sch o l ars th a t h is e xc e rpts fro m the

K ab alistic books w e r e e arly subj e ct e d to s e v e r e
strictur e s i n G e r m any ; but for an a cco m plish e d
a n d l u m inous r e vi e w of the w ho l e subj e ct no thing of

l at e r d at e can b e s a id to h av e su p e rs ed e d it I ts .

a n a lys e s of the Se pher Y e tz ira h a n d of the Zoh a r ,

tog e t he r w it h i ts d el i n eati o ns of the corr e spond e nc e s

b e tw ee n the philosophic a l sc hool of K ab alis m an d the
sc hools of P l ato of Al e x andri a of P hilo cr eat e d
, , ,

Fr e nch kno w l edg e on the subj ect an d tog e t he r w ith ,

the re s ea rch e s of M unk publis he d so m e few y ea rs

,

subs equ e ntly h av e b ee n pr actic ally the only s o urc e

,

of th at kno w l edg e d o w n to r e c e nt ti m e s w ith the ,

e xc e ption of such ligh t a s m ay b e h e ld to h av e b ee n

d i ffus e d by the w ritings o f E l iphas L evi A s r eg a rds .

bot h m e thods a n d m otive s Fr anck a nd L evi are ,

loc at ed at opposit e pol e s The fi rst w as an ac ad e m ic

.

w rit e r h aving n o occul t i nt e r e sts the s e cond cl a i m e d

not only initi ation but ad eptship n ot only the ,

o rdin a ry r es ourc e s of schol a rshi p focuss e d on a

L a K abba le ou {
1a P/ ul orop/za Rte/ grea s e dc: H l br eu x
'

. Par . Ad .

Fr ck P ris
an , a , 1 843 .
 El li e E n tri e s aah fitteratu re of the fiahal ah
c
39 8

l it e r ary an d historic al probl e m but al l the advant ag e s ,

w hic h could b e d e riv e d fro m the e xcl usiv e poss e ssion

of its m aste r key .

A m ong the l ess e r di fficulti e s of K ab al istic

criticis m the prop e r alloc ation of A lphons e Louis
Const ant in the throng o f stud e nts an d e xpositors
i s not without its gr a vity W he t he r in Fr anc e or .

i n E n gl and few hav e appro ach e d the subj ect w ith

sy m p athi es i n the di r e cti o n o f occult sci enc e an d
philosophy w ho do not o w e th e i r introducti o n to
E l iphas L evi I sp eak of cours e of the p e riod.
, ,

subs e qu e nt to 1 8 so a n d I m ay add th at fe w p e rsons

i
,
ae

thus i niti at ed hav e don e anything but r ead the i nt e r

p r e t ati o n s of th e i r fi rst l ea d e r int o th e obscur e body
of dog m a w hich co m pris es the e sot e ric tr adition of
lth ugh Al g nt tr tis f Fr nck h d w h v s n
o the e e a ea e o a a , as e a e ee ,

pr c d d L evi s i
e e e p t t ti by s v r l y rs pp ring in 843
’
n ter re a a ons e e a ea , a ea 1 .

S f o Iar r c ll ct th pr f ss d d pt n v r f d t th
as can e o e e o e e a e e e r e erre
°

o e

sy m p th tic criticis m d d f nc f th m r c d m ic w rit r Pri r

a e an e e e o e o e a a e e . o

to 84 3 th m st xtr rdin ry ign r nc m ust h v pr v il d up n th

1 e o e ao a o a e a e e a e o e

subj ct in Fr nc sinc it w p ssibl f distinguish d phil s ph r t

e a e, e as o e or a e o o e o

w rit f ll w s
e as W h n C hristi n phil s phy m d its pp r nc in
o o e a o o a e a ea a e

th w rld it crush d P g nis m

e o d Th urgy d in th s c nd c ntury
e a a an e , an e e o e

h u m nity w a m d subj ct t s v r r égi m w hich t sid m ysticis m

as a e e o a e e e e, se a e .

I did
t tr pp r till th f urt nt h d fift nt h c nturi s in c rt in
no ea ea e o ee an ee e e e a

sch ls f I t ly d G rm ny This w m ysticis m c ll d K b l h

oo o a an e a . ne , a e a a a ,

fr m n m kn w n lr dy in th sch ls f A l x ndri but sinc

o a a e o a ea e oo o e a a, e

e ntir ly dis pp r d d signifying r l tr diti n issu d fr m th

e a ea e ,
an o a a o , e o e

b s m f th sch l stic d ct d w ith th instru m nts f th

o o o e o a , an a e e e o e

sc h l stic f rm rly h n pl t nist P rphyry v k d w ith Pl t nic

o a , as o e t e eo a o o e o e a o

w rds
o Th C bb l ( i )
. f h fift nt h c ntury put in p r ti n
e a a a s c o t e ee e o e a o

bi rr f r m ul m gic squ r s d circl s m yst ri us nu m b rs by th

za e o ae, a a e an e , e o e , e

p w r f w hich h d m ns f h ll d th diviniti s f h v n w r
o e o t e e o o e an e e o ea e e e

c m p ll d it w pr t nd d t pp r in b di nc t th w nd
o e e , as as e e e , o a ea o e e e o e a

h nc th
e m ystic
e cst si s f R y m nd L lly w h ttr ct d such
e e a e o a o u , o a a e

l us p rtis ns d furi us n m i s c using bl d t fl w ; h nc

z ea o a a an o e e e , a oo o o e e

th e d liriu m w hich br ught B run t th st k

e Vict r C usin o o o e a e .
”
o o

C w o d '

s P ris 8 3 6 I t w uld s m i m p ssibl t r c rd

e a , 1 . o ee o e o e o

a gr t r nu m b r f in ccur ci s t displ y m r sign l ign r nc

ea e e o a a e , or o a o e a o a e,

w it hin th di m nsi ns f ep r gr ph e o o a a a a .
 5 ome t t i s t na
i § tubm ts of the g ahal ah 3 99

the J ew s I f it b e n ec ess a ry th e r e fore to re d uc e

.
, ,

v e ry l arg e ly the a uthority attribu te d to E liphas L evi ,

I m ust e x pe ct to ali en at e the symp athy of hi s m any

ad m i re rs bu t this is only a q u e stion of the m o m e nt
, ,

a nd so far as it is possibl e to t a k e a pl ain

cou rs e in the m att er th e re c a n b e no real n eed
for h esit ation B ut the qu e stion w hich looks so
.
,

si m pl e i n i ts fi rst a sp e ct i s no soon e r r ais ed t han ,

it is co m pl ic at e d by s ev e r a l k inds o f c o nsid e rations

a n d i nd ee d by inco m p atibl e fa cts Wh e n I publish e d .

few y ea rs ago m y E nglish v e rsion of L é v i s

’
a
“
Tr ansc e nd e nt a l M agic I st at e d th at it w as the,

w ork o f a w rit e r w ho had r e c e iv e d i niti a tion i nto

a school of tr adition a l kno w l e dg e nor m ust I d e ny ,

t hat thi s school poss ess e s the r e sp ect of its p a rtici

p ants A c e rt a in proportion o f its tr ad i tio n w as
.

m ad e public for the fi rst ti m e i n L evi s tr e atis e an d

’

und e r ci rcu m st a nc e s w hich s ee m th e n to h av e b ee n

reg a rd ed as inopportun e I d o not think th a t I .

sh al l b e m aking an unp e rmissibl e st at e m e nt i f I n o w

ad d th a t the cours e pursu e d by the a uthor broug h t

him a s it is al l eg e d i nto conflict w ith his s up e riors

, , ,

an d th a t it b a rr e d his progr e ss through the high e r

gr ad e s of th a t initi ati o n ‘
O n the o n e hand .
,

th e re fore the possibiliti e s o f his co m m unic ation

,

c eas e d at the li m it of his kno w l edg e w hil e on the , ,

ot he r it c an b e sho w n abund an tly th at he w as

,

not in a ny solid s e ns e of the w ord a fi rst h a nd

stud e nt of the l it e r ature of occult philosophy I .

do not thin k th at he e v e r m ad e an ind e p e nd ent

st at em e nt u pon a ny historic al fa ct to w hich the
t his p i t m y l tt r in Light
O n o n s ee e e a J urn l
o a of Psyc hi c l
a ,

cc
O u lt d Mystic
an l R s c h J uly
a 4 896e ear ,
”
, 1 .
 arm final is e
f
aah fili teratnre s f the fiahaIah
~

4oo

l ea st confid e nc e could b e give n w ith prud enc e

H e n ev e r pre s e nt e d the s e ns e of an a uthor w ho m
he w as r e vi ew ing i n a w ay w h ich c o uld b e s a id to
r e prod uc e th at a uthor fa ithfully A s in the o n e
.

c as e he e m broid e red history by the h e lp of wh at

Mr Arthur M a c he n w ould t e r m a d e cor ativ e i m agin a
.

tion s o i t occurr ed fre qu e ntly tha t he attribu t e d to

,

a n old a uthor the kind o f s e ns e which it w ould b e

v e ry int e r e sting to find in old authors but is not ,

m e t w i t h e xc ept by the m e di ation of a m agici a n

w ith the tr a ns m uting p o w e r of A bb é Const a nt .

H e t ak e s for e x a m pl e a p e rfe ctly w o rthl e ss l ittl e

, ,

book by Abbot Tri the m iu s w hich do es not r e fl ect

,

the O pinions of th at l e a rn e d B e n edictin e but is ,

si m ply a trifl e add r ess e d to a G er m a n princ e

e xpl a i ning h o w so m e p e rs o n s i n a n tiquity distri b ut e d

the gov e rn m e nt of the w orld a m ong c e r ta in pl a n e t a ry

int ell ig e nc e s ruling succ e ssiv e ly an d r eassu m ing rul e

i n rot ation H e i nv e sts i t w ith the i m port anc e of
.

a gr and an d subli m e achi ev e m e nt o f prop hetic

sci e nc e w he re a s i t d o es n o t s ho w h al f the acu m e n
,

of o u r e m piric al fri e nd N ostr ad am us an d is e qu all e d

,

in any y e a r of gr ac e by the a l m an acks o f R aph ae l

an d Z adki e l H e r e is an i nst anc e of w ha t L evi
.

r e ads i nto a n aut h or Nor do w e n eed to d ep a rt

.

from this unh ap py l ittl e tr e atis e to t e st his r e li ability

ov e r a n e xpr e ss m att e r of fa c t H e t e lls u s th a t the
.

fo r ec ast of Trithe m iu s clos e s w i th a procl am a tion

of univ e rs al m on archy i n the y e a r 1 8 7 9 Trithe m iu s .

s ays n ot h i n g of the kind but only m od e stly r e m arks

,

th at the gi ft of pr o ph e cy so g e n e r o us ly attribut e d to
h im by his r evi e w e r w ould b e r equir e d to disc e rn
a nyt h ing b e yond th a t p e riod I m e ntion t h is m att e r
.
,
 § ome t ti eti an s tub en ts of the fi abal ah 4 0 1

to which I h a v e d r aw n att e ntion pr eviously in the

“ ”
r evis ed edition of the Myst e ri e s of M agic not ,

b e c aus e I w ish to acc e ntu at e c harg es ag ainst a w rit e r

w hos e brilli anc e an d l it e r a ry b e auty w e al l ad m i r e ,

but b ec aus e it is n ec ess ary to e xhibit the qu al ity of

m ind w hic h w as brought by E l iphas L év i to the
illu min ation o f K ab al istic lit e r atu re I wi sh to .

pr ep ar e m y r e ad e rs m or e e sp eci a lly thos e w ho

,

a d m ir e him as,
I also ad m ir e him though not as ,

critic not as e xpositor not as histori an only as a

, , ,

lit er ary t hau m aturgist w orking gr e at wond e rs w it h

the m agic of words —I w ish to pr e p a r e th e m I s ay , ,

for the fact th at the d e l ib e r ations of the H oly Synod s

w ill b e found to h av e suffe r ed m a ny ch ang e s an d

tran s figuratio n s through the m ediu m of th e i r int e r

pr et e r an d th at an y m att e r of sh a rp fact in the h ands

,

of this un accou nt abl e j uggl e r s e e m s to b e com e

pyrot e chnic a n d to d e ton a t e i f I m ay sp eak so ,

roughly i nto the m ost t w ist ed squibs a n d crack e rs

, .

I w ill not dw e l l u pon the mis e rabl e plight of

e v e ry H ebr e w q uot a tion i n thos e works w hich he
m ay b e suppos e d to h av e p ass e d for pre ss No .

ord i n ary c ar e l e ssn ess w oul d account for such bl und e rs ,

nor could t hey b e e xpl ai n e d by supposing t hat he

w as ignor an t of th e i r l ang u ag e H is acqu aint anc e
.

m ust h av e b ee n sl e nd e r e nough but it is not n ec ess a ry

,

to b e profici e nt i n H e br e w or i nd ee d i n C hin e s e to
e n s u r : the accur a cy o f a few e xc e rpts The e xc e rpts .

“
in E liphas L evi no o n e can spea k an d no o n e c an
”
spe ll
. But e ve n in si m pl e r m att e rs his bl und e rs are
incr edibl e H e give s the thr ee m ot he r l ett e rs of the
.
-

H ebre w a l p habe t in accu r at e ly w hich for an accr edit ed

’
,

L a CIe/ de: Gr a n d: Mystéres , Par is , 1 86 1 , pp . 1 99 , 200 .

CC
 5 mm
“ aa h tt t
4 0 2 (li tre 0 fi era nre s f the fiahal ah
stud e nt of the Sephe r Ye tz irah is al m ost as in ex c u s
a bl e as i f an E nglish a uthor e rr e d i n e nu m e r ating

the vo w e ls of our o w n l angu ag e .

The inst anc e ho w e v e r to w hich I w ish to dr aw

, ,

p articul a r att e ntion b ec aus e it s ee m s to m e i m pr e ssiv e

,

an d ev e n fi n al occu rs i n the posthu m ous w ork

,

“ ”
e ntitl e d the Bo o k of Spl e ndours O f this the .

fi rst p art i s i nt e nd e d as a co m pr ess ed tr ansl ation of

”
the Gr eat e r Holy Synod N o w L evi s ays th at the
.
,

d e lib er ations of t his concl av e are cont a i n e d i n a

H ebr ew tr e atis e e ntitl e d l a m S u m an d th e s e words ’
,

a pp ea r a ccordingly at the h ea d of hi s v e rsion B ut .

the I dea S u l a or m or e corr ectly Z u ta i s the n a m e

, ,

of the L e ss e r Synod as will app ea r by r e fe rring to

,

the fourth s e ction of the fi fth book of the pr e s e nt

v o l u m e w h il e [ d ra ft R a ééa is th at a pp ert ai ning to

,

the r e cord of the Gr eat e r Ass e m bly Wh at should w e .

thin k of th e qu al ific ations of a co m m ent ator on the

books of the O ld T e st am ent w ho inform ed us th at
the w ord B eres kzt/z w as appli e d to D e ut e rono m y ? It
'

w ill b e obs e rv e d th at I do not m ak e this criticis m to

sho w th at L evi w as unqu al ifi e d b e c aus e he w as

ignor ant of H ebr ew but to prov e th at he w as guilty
,

of egr egious e rrors the i ndic ation of w hich n e ith e r

suppos e s nor r e qu ir es an y knowl e dg e of the k ind .

Th at i n spit e of his slipshod criticis m his c ar e ,

l ess r eading a n d his m alpractic es i n historic al m att e rs

the w orks of E lip has L evi d o cont ain v a lu abl e

m at e ri a l m ay of cou rs e b e e xpl a in ed by s aying th at

, ,

he dr ew fro m h is i niti a tion an d v e ri fi e d his knowl edg e

b adly by the ordin ary ch ann els This i s tru e up to a .

L e L i v r e des Spl en d eu r s ,
'
’
eon tem m t [e Sal ezl j u aa zgu e

E tu des su r l es O r zg
'

f znes de
l a K abéale, &c . P ris
a , 1 8 94 .
 g ame t ri s ti an § tnhents of the fi ahal ah 4 03

c ert ain point an d yet it do e s not do j ustic e to the

,

e ntir e position o m itting ind ee d o n e of its e ss enti al

,

fe atu re s . W h at s eem s to m e to d istinguish L evi

fro m all oth e r occult w rit e rs is not his kno w l edg e as
an initi at e but the p e c uli ar g e ni us of int e rpr e t ation
,

w hich he appl i e d to t ha t k nowl e dg e the surprising ,

r e sults w hich he could obt ai n fro m an old doctrin e ,

e v e n as fro m a n old a uthor Th ey w e r e c e rt ainly not

.

r el i a bl e re sults th ey w e r e c e rt ainly not i n h ar m ony

,

w ith any s e cr e t knowl e dg e th ey r epre s ent ed the,

st andpoint of the agnostic r ath e r th an the tra ns

c en d en ta l is t a n d
,
th ey affl ict ed the transc end e nt al
st andpoint i n cons e q u e nc e but th ey w ore the guis e ,

an d th e y spok e the l a ngu ag e of occu l tis m a n d it i s ,

th ey w hich h av e fascin at ed his stud e nts th ey which ,

h ave m ultipl i e d hi s admir e rs th ey al so which ,

h av e u nd e ni ably i m p a rt e d a n ew i m puls e to the

study of occult philosophy Thi s is equiv al e nt to .

s aying th at the influ enc e o f E liphas L evi do es not

m ak e for a prop e r und e rst anding of occul t doctrin e s ,

an d as conc e rns the K ab al ah th a t it r e ad s a m ea ning

i nto the e sot e ric tr adition of I srael which is not fully

i n h ar m ony th e rewith .

L et u s t ak e for e x ampl e hi s i nv e rt ed t e xt of
, ,

the fi rst ch apt e r of G e n esis fo r w hich he cl a i m s a ,

”
K ab alistic found ation I t i s n ee dl e ss to s ay th at it
.

n eith e r has nor could h av e an y r abbinic al authority

a n d th at it fi rst occurre d to the m ind of a Fr e nc h m a n

i n the s e cond h al f of the nin et eenth c e ntu ry A s it .

e xc eed s quot ation i n this pl ac e I m u st r efe r the

r ead e r to the w ork in which I h av e re nd e red it at
L a Cl ef dc: Gr a n d: Mys l éres , p
.
334 et seq .
“
Mysteri es of

M gic s c nd diti n L nd n
a , e o e o , o o , 1 89 7 , p . 1 08 et seq.
4 o4 fil he E ortri n e aah fitteratu re of the fi ahal uh

l e ngth ) “ It
how ev er shortly d escrib ed as
m ay b e , ,

r epl acing the history of cr eation by God w ith th at of

God s cr eation by m an I t is i f you pre fe r it the
’
.
, ,

e volution of the God id ea in hum an ity though I -

,

m uch fear th at M r G r ant All e n m ust hav e b ee n .

hind er ed by the l i m its of h is e rudition fro m util ising

i t As an e x e rcis e of ing enuity it is ad m ir abl e but
.
,

the point at which the sob er critic m ust d iv e rg e fro m

“
the int e rpr e t e r i s th at this occult G e n esis w as
”
thought out by M os es b e for e writing his own .

L et us t ak e a noth e r c as e whic h though it brings ,

us to the s am e qu e stion is m or e p erh aps to our ,

purpos e b ec a us e it is a construction pl ac ed upon

,

Z o haric sy m bol ism For E l iphas L evi the Gr eat

.
.

Count e n anc e of the Z o h ar i s the e vo l ution of the

id e a of God fro m the sh ado w diviniti es r epres e nt e d
by the Kings of E do m Micr opros op us is the gr and .

n ight of fait h The o n e i s the God of the wis e the

.
,

ot he r th e idol of the v ulg a r The o n e i s the gr eat .

cr eativ e hypoth e sis th e oth e r the d ark figure the

, ,

r e strict e d hypoth esis A s it is to the L ess e r Coun

.

ten an c e th at the n am e of Tetm g m m m a ton is

a ttribut e d it follows th a t the s ecr e t of the Zoh a r is
,

the m ystic utt e r a nc e of the ad ept to the r e cipi e nd a ry

“ ”
of the E gypti an m yst e ri e s : Osiris i s a bl ack god .

Micr op r os op u s is ho w ev er n e ith e r the Ahri m an of

, ,

th e P e rsi ans nor the evil principl e of the M a nic haeans ,

but a more e x alt e d conc ept a m edi ating sh adow ,

b e t w ee n the infi nit e l ig ht an d the feebl e ey e s of

hu m anity ; a v e il m ad e i n the lik en e ss of hum anity
with which God H i ms el f d e igns to cov e r H is glory ;
1 . e :
.
“
The Myst ri s
e e of Magic ,
”
first an d s c nd diti n
e o e o ,

Lo nd n
o , 1 8 8 6 , 1 8 97 .
 3 mm Qi hri s ti an § tnhm ts of the g abal ah 4 5
0

a sh adow w hich cont ains the rea son of all myst eri e s ,

e xpl a ining the t e rribl e D e ity o f the proph ets w ho ,

threat e n s an d i nspi r e s fea r I t is the God of the

.

pri ests the God w ho e x acts s acrific e s the God w ho

, ,

sl ee ps fr equ e ntly an d i s aw ak e n ed by the tru m p e ts

of the t em pl e the Go d w ho r ep e nts h aving m ad e
,

m an but conqu e r ed by pr ay e rs an d offerings is

, , ,

app eas e d w h e n on the point of punishing

“ .

Th at this i nt e rpr et at i on has fascin at ed m any

stud e nts can b e no c aus e for surpris e o n e is am az ed
a n d d e light e d i rr e sistibly a t di scov e ring an e sot e ric

tradition in which all th eologic al di fficulti e s s eem to

d issolv e tog e th e r I f i t s ee m at fi rst sight incredibl e
.

th at the K ab alah should conc eal so r eason abl e an d

e l eg a nt a doctrin e the sy m bol ism is so pl ausibly
,

a ccount e d for t hat i t s e e m s to e nforc e acc e pt a nc e .

Wh en w e com e ho w ev e r to a clos e an alysis of t e xt

, ,

a n d construction w e fi nd t hat the o ne do es not

w a rr a nt the oth e r a n d th at the e volution of the God

id ea i n hu m an ity had no m or e occu rr e d to the

a uthors of the Zo ha r th a n it w ou l d h av e occu rr e d

rec ently to M r Gr ant Al l e n to w rit e a B ook of

.
“

O ccult ation I t i s not a c as e i n w hich it is n e c e ss ary

.

to ta x sp ac e an d p ati enc e by the d e m onstr ation of a

n eg ativ e e xh austiv e ly w hich has al w ays t e chn ic al
,

di fficulti es The v al id ity of the construction is s ee n

.

by the t e xt w ith w hich it is conn e ct ed W e all kno w .

ho w m uch Fit z g e r ald is s uppos ed to h av e i m p art e d

into O m a r Kh ayy a m but his grac e ful v e rs es are lit eral
,

an d l in e u pon l i n e co m p a re d w ith the high fa nt asy

of L evi s Z o haris tic an alysis A s an e x am pl e o f this

’
.

L e L i vr e dc: Spl endeu r r, pp 69 , 70

. .
406 El li e 380d ri h e
C
,
anb E item tnre of the fiahal ah
it is s u fli c ien t to r e fe r the stud e nt who m ay d e sir e
an e xpr e ss c a s e for co m p a rison to the forty third -

s ection of the [ el m R a éba as it st ands i n the L atin

v e rsion of R o s en ro th with the e xcursu s on J ustic e
“ ”
i n the Book of Spl end e urs w hich follo w s s ays ,

E liphas L evi the t ext of R abbi Schim eo n I t is

, .

m e r e brilli ant illusion an d mock e ry

Anoth e r e xtr e m e inst anc e is the inv ersion of the
'

S eplzzr ot/z w hich giv e s d e spotis m an absol ut e po w e r

as the d a rk sid e of th e supr e m e po w e r of K el lzer ;

blind faith as the sh adow of e t e rn al w isdom i n Cko/e

m a le ; s o c al l e d i m m ut abl e dog m a w hich is a t the
-

s am e ti m e i n evit ably progr essive a s the antith esis of

a ctiv e i nt e l lig e nc e in B zn a fz ; bl ind fa ith ag a in as the
’

i nv ersion of s piritu al b ea u ty i n Tzf fieretk ; d ivin e

v eng eanc e as oppos e d to et e rn a l j ustic e in Gebu m /é
w illing s acri fic e a s the sh ado w of i nfinit e m e rcy in

Ckes ea ; abn eg ation an d volunt ary r e nunci ation as

’

oppos ed to the e t e rn al victory of goodn e ss in

N eteaek e t e rn a l h e ll as oppos e d to the e t e rnity of
goodn ess pr e su m ably i n H od ; c e l ib acy an d st e rility
,

a s O ppos e d to the fe cundity of goodn e ss pr e su m ably ,

i n f es ad ; w hil e Ma l /f u t e corr e sponding to the

l i ,

n u m b e r of cr eation is s aid to h av e no n eg ativ e asp ect

, ,

b e c a us e c e l ib acy an d st e ril ity produc e n o thingsl

,
'

Wit hout d w e lling on the c ar e l e ssn ess of the a rr ang e

m e nt i n p art s eph iro tic a nd in p a rt tr ansposing an d
,
~

a b andoning the s e hi ro tic s e ri e s

p or on th e fa iling ,

i ng enu ity whic h r e p e ats the s a m e contr a sts I m ay ,

point out th at a d vanc e d vi ew s on d e spotis m on the ,

tran s figu ratio n of dogm as a n d on vic a rious a ton e

[ ed .
, p . 86 cl se
q .
1
‘
p .
74 et s e
q .
 5 cm t ri eti zm § tnbents of the fi ahal ah 40 7

m e nt are not l ik ely to h av e b ee n h e l d ev e n by the

most i ll u m in at ed rabbins an d th at sinc e a rbitr a ry
t abul ations an d a rtifici al contra sts a re easy e x e rcis es ,

an d can b e v a ri e d to infinity w e m ay appr e ci a t e the ,

contrasts h e re creat e d by the evid e nc e w hich supp o rts

th em an d t hat is si m ply the m agist e ri al affi r m a tion of
the int e rpre t e r .

E liphas L evi repr es e nts ho w e v e r the i n augura

, ,

tion of a n e w e poch in the study of the K ab al ah ,

und ert ak e n not as a m e r e obj e ct o f re s e a rch or as a

p a rt of the history of phi losophy The stud e nts .

whom w e h av e consid e r e d he r etofore h av e b ee n e ith e r

Christi an prop ag andists or w rit e rs by the w ay w hos e
conn e ction w ith the subj e ct is u nsubst anti al but the
st andpoi nt of L evi i s th a t th e re is a re ligion b e hind
al l r e l igions an d th a t i t is the v e il e d m yst e ry of

K a b alis m fro m w hich al l h av e issu e d a n d into w hich

,

al l r e tu rn Christi an doctrin e i n p articul ar is unin

.
, ,

te l ligi b le a p a rt from the l ight c a st on i t by the

,

d e lib e ration s of the H oly Ass e m bli e s N o w it i s .

pr ecis ely this st andpoint its d e riv ativ e s an d con

,

n e c tio n s th at h av e cre at e d m od e rn occultis m I n

, .

the p ast th e m agici a n w a s cont e nt to evok e spirits ,

the a lch e mist to prod uc e gol d w h e n he could the ,

astrolog e r to sp e ll the dubious m e ss a g e of the st a rs ,

the K ab alist of sorts to b e w is e i n an agr am s a n d

word pu z z l es bu t t he s e t h ings are n o w r e g a rd e d only

-
,

a s p a rts of a gr e a te r m yst e ry a n d i n a v e ry tru e s e ns e

,

E l ipha s L evi has b ee n the supre m e m agus w ho has

r e vea l e d the hori z on of this m yst e ry H e had his .

a nt e c e d e nts an d he d re w sugg e stion s fro m th e r e a n d

h e re but he w rot e it all u p a n d he coloured it I t i s

, .

tru e th at l at e r on his o w n sc e pticism d id its be st to

408 fli he E s rtri ne anh fitteratu re of the fi ahal ah

spoil the spl e ndid ill usion but thi s i s not O bs e rv ed by

,

h is discipl e s .

XVI I . TWO A C A D E M I CA L C R I T I C S

H aving r eg ard to the fact th at as alr eady st at ed

, ,

th er e has b ee n al w ays in E ngl and a c ert ai n nu m b e r

of p e rsons w ho h av e b ee n int e r e st ed m ostly through ,

symp athy w i th occultis m i n the study of the ,

K ab al ah it will a pp e a r a l m ost incr e dibl e th at th e r e

,

are no m em ori als of th e ir int e r e st b e t w e e n the p e riod

of Tho m as V a ugh an an d the y e ar 1 8 6 5 a sp ac e of ,

tw o c e nturi e s T he r e i s a si m il ar h i atus in the

.

m e r e ly a c ad e m ic a l i nt er e st r e pre s e nt ed by B urn e t .

I do not s ay t hat th e r e h av e b ee n no w h er e an y
r efe r e nc e s to K ab al is m ; th ey h av e m ad e up i n
n u m b er w h at th ey w ant e d in l earning an d a uthority
a n d a few v al u abl e gl ea nings m ight b e g a t he r e d from

e a rly e ditions O f the l arg e r cyclop aed i as but as ,

th e r e h as b een no occult stud ent w ho w rot e anything

of r eal m o m e nt conc e rning it so t h e r e has b ee n no
,

schol ar ap art from occult int e r ests w ho has tr eat ed

the subj ect s e riously The w ork of D r G in s b u rgh
. .
,

so w e ll know n th at i t sc arc e ly n eeds d escribing w as ,

e poch m a k ing b ecau s e it w as the fi rst cl ea r si m pl e

‘
-
, ,

a n d m ethodis e d a ccou nt of K ab a listic doctrin e a n d

l it e ratur e I t l e av e s n aturally m uch to b e d esir ed

.
,

as it a ros e in a n i nfor m a l m a nn e r out of a m e e ting

of so m e lite ra ry soci ety i n Liv e rpool an d the n ucl e us ,

of the short p ap er produc e d for the occ asion in

qu e stion w as a ft erw a rd s e xp a nd ed i nto a sl e nd e r
volu m e I t is a m e agre m easure to allot to so l arg e
.

a subj e ct but it w a s a s m uch as could b e w a rr ant e d

,
 § ome Qi hris ti an § tuhents of the fi ahal ah 409

by the e xisting int e r e st w hich i s sh arply d e t ermin ed

,

by the fact t ha t a s econd e di tion w as n ev e r n eed ed .

Th er e i s good r ea son to b e li e v e t ha t i t d id not

repre s e nt D r G in s b u rgh s kno w l e dg e a t the p e riod
.
’

y e t i t w e nt m uch fu rth er th a n cycl o p aedi c or

t he ologic a l notic e s D r G in s b u rgh is th e re fore
. .

e ntitl e d to a pl ac e a mong the Chri sti an stud e nts

of the K ab alah an d I purpos e i n this bri e f notic e
, ,

w hich is m a inly conc e rn e d w ith a st a ndpoint to ,

conn ect hi m w ith the n a m e of a w rit e r w ho re c all s

h im i n Franc e of to d ay Both I b e l i ev e are
-
.
, ,

acco m plish e d H e br e w schol a rs ; both of J ew ish

origin . D r G in s b u rgh is ho w ev e r a Chri sti an
.
, , ,

an d has don e w ork in conn e ction w i th the Trin i

t ari an Bibl e Soci ety w hil e M I sid o r e Lo eb so far

,
.
,

as I am aw a r e has r e m a in e d i n the fa i th of J e w ry
, ,

an d i t is th e r e for e only by w a y of contr a st w ith his

E ngl is h prototyp e t ha t I a m w a rr ant ed in r e fe rring

to him in this pl ac e T he re is a p e riod of a qu art e r
.

of a c e ntu ry b e t w e e n the tw o w ri t e rs an d as th e ir ,

point of vi ew is i n g e n e r a l r e sp ects al m ost id e ntic a l

an d ,
ind eed sugg e sts th at the Fr e nch critic has
,

profi t ed by the E ngl ish i t is i n te r e sting to not e

,

the o n e m a tt e r ov e r w hich th ey d iv e rg e n am e ly , ,

the authorshi p of the Zoh a r .

I t has bee n obj e ct e d ag ainst D r G in s b u rgh th a t .

he dr aw s chi e fly fro m Contin e nt a l w rit e rs r e fl ects t he i r ,

vi e w s an d sho w s littl e ind e p end e nt r e s ea rch H is .

quot ations fro m the Zoh a r are it i s s aid d erive d fro m , ,

Fr anck an d are op e n th e re fore to the h a rsh criticis m s

,

p ass ed on th e m m any years ago i n G e r m any Th es e .

m atte rs are of no i m port anc e to the read e r w ho is

in s earch only of e l e m ent ary in form ation whos e ,
410 QIhe 5
C
0 mi n: anb fittem tnre at the
"

fi abal ah

purpos e is s erv ed w e ll enough by the tr ansl ations of

Fr anck an d for who m a dig est of a ut horit ativ e
criticis m is about the b e st t e xt book possibl e The -
.

fact its e l f m ak es D r G in s b u rgh s l ittl e tr eatis e the

.
’

E nglish r e pr e s e nt ativ e of a p articul ar school O f

‘

r e s earch th at of the hostil e c riticis m s w hich r e fer the

,

Zoh a r to the a uthorship m or e or l e ss e xclusi ve of , ,

Mos es d e L e on I n E ngl and D r Sch ill e r Sz in es s y s

. .
-
’

a rticl e on the Mi a m s kzm in the ninth e dition of the

'
’

”
E ncyclop ae di a B rit a nnic a re fe rring the nucl e us of ,

the book to M ishni c ti m e s a n d r eg a rding Si m e on b en

J o cha i as t h e a uthor i n th e s a m e s e ns e th at R .

J oh an a n w as the author of the P al estin e T al m ud has ,

h elp ed to cr e at e an o t he r an d m or e n atur al m ann e r

of r eg arding the Zoh ar The critic a l obj e ctions
.

of Dr G in s b u rgh d e riv ed fro m the w ork its elf h av e

.

b e en equ al ly dispos e d of i n the m ajority of c as e s :

an d the few w h ich still r e m ain can e st abl ish nothing

conclusiv e ly T hey h av e b ee n notic ed bri e fly in Book

.

s ec 3 I f w e t ak e in conn e ction w ith th i s the

. .

fact th at M I s o d o re Lo eb w ho so clos ely r eproduc es

.
,

D r Gin s b u rgh ab andons th e th eory of unqu al ifi e d

.
,

i mpostur e w e sh all s ee th at so m e progr e ss has b een

,

m ad e with the subj e ct duri ng r ec e nt y ea rs an d as it ,

is o n e of the pu rpos es o f the pr es e nt study to pl ac e

the e vid e nc e of t h is fact b e for e the E ngl ish r e ad e r ,

I fee l w a rrant e d i n giving sp ac e to the fo llow ing

synopsis of M I sid o re s Lo eb s e ss ay a s i t m ay not
.
’ ’
,

b e a cc e ssibl e to so m e w ho a re acqu a int e d w ith th at

of D r G in s b u rgh T her e i s a l it e rary e xc e ll e nc e i n
. .

the o n e w hich is fa irly pr ecl ud ed by the ci rcu m

st anc e t hat c all ed the oth e r i nto b e ing an d i t is ,

r eally a m att e r of r egret th at the sol e contribution of

 § ome QIhri eti an § tubents of the g ahal ah 4 1 1

M L o eb to w ard s the e l ucid ation o f K ab al istic

'

li t e r ature occurs i n L a Gra n de E n g/el opedze M Lo eb ’

. .

w as ho w ev e r for so m e ti m e pr e sid ent of the publ ic a

, ,

tion co m m itt e e of the Fr e nch Soci ety of J ew ish

Studi e s .H is oth e r l it e r ary w ork compri s e s a m ono
gr aph on the J ew i sh chron icl e rs a t abl e of J ew ish ,

c al e nd ars an d so m e obs e rv a tions on the situ ation of

,

the I sr ae lit e s i n Turk ey Se rvi a an d Roum ani a

, In .

th e e ss ay with w hich w e a re h e re conc e rn e d he

r ecords the opin ion th at the t e rm K ab alah m ay not

be ant e rior to the t e nth c e ntury an d th at the cl ai m
to a ntiqu ity w h ich i t signi fi es i s suppo rt ed by no
writt en monu m ent I t s ee m s difficult i n the n atur e
.

of the c as e th at it should b e so s ubst anti ated .

M Lo eb ho w e v er m ak e s a v e ry prop er distinction
.
, ,

b et w ee n the m et aphysic al or m ystic a l K abalah

an d the gross th au m aturgy conn ect e d w ith the

pr actic al br anch To the origin al e l e m e nts of

.

th e fi rst he a scrib e s l ik e al l critics a high

, ,

a ntiquity but not as it n ee d sc a rc e ly b e s aid

, ,
of a ,

kind w hi ch w ould p e r m it it to b e r eg ard e d as the

p e rp e tu ation of an ind ig e nous m uch l ess an u n co r
,

ru pted tr ad ition
,
A s w e h av e had occ asion to s ee
.
,

t his cl ai m is no long e r m ad e by a ny comp et e nt

stud e nt of the s ubj e ct F or M Lo eb the K ab alah i s
’

. .

a p a rt of the univ e rs al m ysticism w hich s eeks to

e xpl a i n the d isp a rity b e t w ee n an infinit e God an d a

fi nit e w orl d by m eans of int e r m edi at e cr eations

t hrough w hich the D ivin e Po w e r d esc e nds d iminishing ,

i n its spiritu a l qu al iti e s as it r e m ov e s furth e r from its

sourc e an d b eco m ing m ore i m p e r fect an d m at e ri al
, .

The d i fficulty i s r e move d by this proc ess m uch i n the

sa m e m ann e r as the d i fficul ty of a ter mfir m a for the
 di he gastri m arch fitt t of the fi ahal ah
c
4 1 2 era ure

e el ph ant which supports the univ e rs e i s dispos ed of

i n I ndi an cos m ology by a ssu ming the tortois e I n .

oth er w ords it is not r em ov ed at all At the s am e

,
.

ti m e the e xpl an ation of e m an ationist mysticism ,

w hich is not al l m ysticis m as M Lo eb s ee m s to

'
"

.
,

a ssu m e is not in the l ast an alysis op en to gr eat er

,

O bj e ction th an an y oth er p h ilosophic a tt e m pt to

bridg e the gul f b e tw ee n finit e an d infinit e P assing .

from t his consid e r ation the Fr ench critic discov ers

the found ation of the K ab alistic th eory o f m et a

physics in the Scriptur al p ersoni fic ation of Wisdo m ,

a n d the chi e f e l e m e nts of its sy m bolis m i n the

proph etic al books about w hi ch poin ts th e re is no
,

qu estion w h at e v e r an d th ey are m att e rs of com m on

,

kno w l e dg e SO a l so he r e fe rs corr e ctly the n am e or

.

c atc hw ord of the Zoh ar to D an i el x ii 3 H e cit es the . .

nu m b e r of the b e ast i n the Apoc alyps e as ev e ry o n e ,

'

has cit e d it b e for e h im a s a n e x am pl e of gem a zrza

‘

, ,

but he r a is e s a l ess h ackn ey e d point by sugge sting ,

on the authority of M unk th at Tem u m /z was ,

e mploy e d by J e r e m i ah H e do es b e tt e r s e rvic e by
'

r e mindi ng us t hat the E s s e n ian s att ach ed gr eat

i m port anc e to sy m bolic al a ng elology an d th at each ,

i nd ividu al of th at m ystic al fr a t e rnity w as r equir e d to

r e m e m b er accu r at ely the n am e s of the ang e ls I t is .
,

how e v e r am ong the J ew s o f Al e x and ri a th at

, ,

foll ow ing s ev e r al pr evious a uthoriti e s he discov e rs ,

the g e r m s of K ab a listic m ysticism but in this con ,

n ec tio n he cit e s o nly the P l a tonic doctrin e of the

Logos its infl u enc e on the Gr e ek Septu agint an d on

,

the Ch ald ee v e rsion of the Old T e st a m e nt .

O n the w hol e I do not think th at M Lo eb s

,
.
’

critic al facul ty or i nd eed his e rudition is at all

, ,
 S ome QIhris ti ah S tnhents at the g ahal ah 413

comp ar abl e to his gr ac e ful synth etic t al e nt To cit .

a cruci a l inst anc e he dis m iss es o ne t e sti m ony to

,

“
K ab al istic tr adition by s aying D espit e the contr ary
a ss e rtions of the T a l m ud w e r e fus e to b e li e v e th a t
,

J oh an an b en Z o ccai (s ic) or his cont e m por a ri e s d evot ed

”
t he ms e lv e s to m ystic doctri n e s or s ecre t things It .

is to the s e cond c e ntury th at he re fe rs the r av ag e s

of G nosticis m am ong the J e w s of P al e stin e a n d cit e s ,

v arious sub tl eti e s of the doctors w hich a ros e at th at

p eriod . H e sk e tch e s the d eclin e of the P al e stin e
“
school s an d the ris e of thos e of B abylon the ,

”
tr adition al country of m agic H e cit e s fro m R ab
.
,

the B abyloni an of the thi rd c e ntury th a t p ass ag e

, ,

w hich I h av e m e ntion e d e l s ewh e re an d confe ss e s th at ,

it is anot he r g e rm of the m edi ae v a l K ab al ah th at i s , ,

'

the doctrin e o f the S epizzr ot/z With a r apid pe n .

he runs ov e r the gr e at i m p e tus giv e n to J ew ish

l it e ra ture und e r Ar abi an influ enc e fro m the middl e
of the s ev enth c e ntury H e r e fe rs to the n inth
.

“
c e ntury th at all i m port ant tre atis e e ntitl e d
-
The
”
M e asure s of the St atu re of Go d w hich is i n fact , , ,

as w e h av e s een the fi rst for m of the Z o haris tic

,

Macro pro s o pu s an d is m e ntion e d by A go b ad H e

, .

pl ac e s the alph ab e t of Akib a d ealing w ith the ,

sy m bo l ism of the H e bre w l ett e rs about the s am e ,

p e ri od tog eth e r w ith a cro w d of apoc alyptic treatis es

, ,

incl uding P zrke of R E li e z e r w hich has an e l abor at e

’

.
,

doctrin e of Pn eu m atology A m ong all th es e he

.

distinguish es the Sepher Yetz irah as occupying a

pl ac e and d es e rving a r ank ap art H e ad mits its .

comp arative antiqu ity s ee m ing to r eg a rd it as

,

i mm edi at e ly post eri or to the T alm ud w hich he ,

affirms to h av e bee n finish ed A D 4 99 H e d escri be s . .

 fiihe B oetri ne anh fitteratare of the fi ahal ah
c
414

it as a ph ilosophy an d a gnosis an d suppos es it ,

to h av e b ee n w ritt e n in P al estin e und e r the dir ect

influ e nc e of Christi an an d P agan gnosticis m Th e .

O pinion i s int e r esting but of cours e e ntir e ly con

,

j e c tu ra
,
l a n d a s the doctrin e of e m an a ti o n i s n ot
v ery cl ea r in the Sepher Y e tz irah w e sh o ul d not ,

a cc e pt h astily the th eory of an in flu enc e w hich

a ssu m e s it .Wh en he obs erve s furth e r th at its
fount ain h eads m ust b e soug ht i n A z ariel s Co m
-
’

m ent ary on the Sepkzrot/z an d i n the B akzr I fail

' '

to und e rst and the grounds on which he attribut e s

a sup e rior a ntiquity to thos e w orks H e assigns
.

to the Zo h ar its el f a Sp anis h origin but do e s not ,

pr e ss the a uthorship of M os e s d e L eon A m ong the .

fin e points of hi s criticis m i s a pictur e of the pur e

T al m udists of the p eriod of M ai m onid es e sp eci ally ,

thos e of the P e ninsul a an d the south of Fr anc e ,

l iving und er the i nflu enc e o f Ar abi an philosophy ,

without phi losophic al doctrin e w ithout p ersp ectiv e

, ,

h aving only the lit e r ature of the L aw an d the ,

anthropomorp h ic mysticis m of the J ew ish schools of

North ern Fr anc e b e t w ee n whic h the K ab al ah ros e

,

“
u p as a m e di ator ,
co m pl e ting T al m udis m by
philosophy corre cting philosophy by th eo sophy
, ,

an d a nt h ropo m orphic my sticis m by philosophic

”
mysticism .

XVI I I . TH E M O D E RN SC H O O L O F
F R E N C H K A B A L I SM
E l iphas L evi di ed in 1 8 7 5 h aving found ed as i t
‘

, ,

m ust b e a d m itt e d a n ew school O f occult p h ilosop hy

,
.

For the ten y e ars which pr ec ed ed his d eath he had

 S ome t ri s ti an § tnhen ta of the Q ahal ah 4 1 5

m ad e no ou tw ard si gn Th e r e are ru m ours of the

.

initi ations w hich w er e offe red him an d of the rite s

w hic h he r e m od el l ed but al l th a t is k no w n c e rt ainly
,

i s th at he coll e ct e d a round him a s m al l group of

priv at e stud e nts w ho look ed up to him as th e i r
m a st e r r e g a rd ed his sugg e stiv e sp e cul ation s al m ost
,

in the light of r ev el ation an d follo w ing hi s l eading

, , ,

acc e pt ed the K ab al ah as the gr eat synt he sis of

r e ligious b eli e f I t w as not till a noth e r te n y ears

'

.
,

a ft e r his d e at h had e l a ps e d th a t an y visibl e r e sult of

,

hi s infl u enc e b ec am e m ani fe st D uring th at p e riod a .

m ark e d ch ang e had com e ov e r philosophic thoug ht

in P a ri s ; the young e r g e n e ration brok e aw ay from
the tra ditions of positivis m an d m at e ri al is m a n d , ,

w ithout r e turning to the Church p ass e d o ff i n the ,

dir e ction of mysticis m a nd mysticism m od e r at ed by

,

sci enc e b ec a m e the ch ar act e ri stic of the succ eeding

e poch . Wh e n about the y e ar 1 88 4 the T he osophic al
Soci e ty O p e n e d a lodg e i n P a ris a n d b eg an the
public ation of a m onthly m ag az in e a proportion of ,

the Fr e nch m ystics g ath e r ed round it an d o n e of the ,

most notic e abl e i n the group w as D r G erard .

E nc auss e the young chef de l a bor a tozre of an e min e nt

'

doctor c el ebr at e d i n conn ection w ith o n e of the

sc hool s of hypnotism H is fi rst contributions
.

a pp ea r e d i n the p ag e s of L e L otu s a n d his fi rst work ,

on the e l e m e nts of occult sci enc e u nd e r the auspic es ,

of the Soci e ty A ruptu r e ho w e ve r to o k pl ac e an d

.
, ,

the s ec eding m e mb e rs ab andoning for the mom e nt

,
'

th e i r int e r est in l a m etap/zy s zqu e or zerzta le e st ablish ed

'

, ,

so to sp e ak a school of W e ste rn occultis m of w hich

, ,

Dr E nc auss e b ec am e the m oving and l eading spi rit

.

an d E l iphas L evi the most i m m ed i at e inspi r ation of

4 1 6 Ihe B ed t i me
G
c
aah fitteratnre of the fiahal ah
the p ast The ost e nsibl e ch ar act eristics of this school
.

a re N e o M a rtinis m a n d N eo Rosicruci anis m but the

- -
,

tr ansc end e nt al conc e ptions associ at e d w ith th es e

n am e s h av e und e rgon e d ev e lop m e nts w hich h av e to
so m e e xt e nt e ffac e d th e ir origin al outl in es So also .

the ad m ir e d m a st e rpi e c e s of E l ip ha s L evi h av e b ee n

a point of d e p a rtur e q uit e as m uc h a s a guid e It is .

,

bro adly sp eaking n eve rt hel e ss the w ork of L evi

, ,

which has b ee n continu ed an d a long w i th ot he r ,

o ccult i nt e r e sts the study of th e K ab al ah ha s b ee n

r eviv ed u nd e r the r e fl ect e d i m p ulsion of his

e nthusi as m I t has not b ee n so far an e xh austiv e
.

study nor has it I think b ee n al tog e th e r a critic al

, , ,

study for it b eg an by t aking too m uch for gr ant ed

,

an d it has not sho w n a co m pr e h e nsiv e a cqu aint anc e

w ith the docu m e nts Th e r e is ho w e v e r no writ e r of

.
, ,

thi s group w ho has not had so m e thing to t e ll us

conc e rning J ewish th eosophy whil e its a ct ivity has ,

e ng e nd e r e d cons e qu e nc e s of m uch the s am e kind

outsid e its i m m edi at e circl e .

The tw o n a m e s w hic h m ost c al l for notic e i n

thi s conn e ction are D r G é r ard E nc a u ss e an d St anisl as
.

d e Gu a it a The lit e r ary an d occult a nt ec e d e nts of

.

the fi rst w rit e r are Sa i nt Yv e s d A lv ed re F a br e

’

d O liv et E l iphas L evi a n d Ado lph e Fr anck From

’
.
,

the fi rst he h as d e riv e d a syst e m atic vi ew of J ew ish

h istory fro m the s econd his notion of esot e ric

,

m yst e ri e s conc eal e d in the H ebre w l a ngu age fro m ,

L evi un fortun at ely a bu rd e n O f historic al suppositions ,

a n d fro m Fr anck an ac ad em ic pr ec ed e nt for the

a ntiquity of K ab a lis ti c l iteratu re On the oth e r h and
'

.
,

St an isl as d e Gu ait a b elongs to wh at m ay b e t e r m e d

th e l it e r a ry school of occultis m an d as such he
 5 mm t ri s ti au § tnbents of the g abnl ah 41 7

conn ects w it h Sar Pél ad an I propos e to consid e r

.

the position of both th e s e w rit e rs in short s ub s e ctions -

a n d to conn e ct t he m w ith a t h ird w ho is gov e rn e d by

v e ry d iffe rent m otiv es an d principl es .

A .
— PA PU S

The w o rd Pa p u s
signi fie s physici a n a n d ,

a ccording to a c o m m e nt a ry of E l ip has L evi on the

“
N u c te m e ro n of A polloni us i t is the titl e of a
,

g e nius b e longing to the fi rst hou r of th at m ystic

p e riod. I t i s a lso the ps e ud o ny m adopt ed by
Gé r ard E nc au ss e the h ea d of the Fr e nc h M a rtinists
,

a n d the l e a d e r of occult a ctivity in P a ris pr e su m a bly ,

b ec a us e he is a doctor of m e dicin e Pap u s is a .

volu m inous w rit e r m e th o dic al a n d l abori o us a n d he

, ,

has d o n e w ork w hich al ong its o w n lin e s is ad m i r a bl e .

From the b eginning of his lit e r ary li fe he has

be en occupi e d w ith K ab a l istic qu e stions a n d so far ,

b ack as the y ear 1 8 8 7 he m ad e the fi rs t Fre nch trans

l ation of the Se phe r Y e tz irah w hich a ppe a re d in,

the th eosophic a l r e vi e w L otu s I t is n o t e ntir e ly a

.

s atisfa ctory tr a nsl ati o n a n d ha s b ee n sup e rs e d e d by

th at of M ey e r L am b ert w hich Pa pu s h i m s el f rec o m

,

m ends w it h the g e n e rosity of a tru e s tud e n t Th e .

chi e f bl e m is h of h is o w n v e rsion is th at by so m e
m isconc e ption or e rror found e d app a r e ntly on the
,

u s e of a d ubious w ord i n the L atin r e nd e ring of

Post el he has m ad e this anci ent w ork re sponsibl e for
,

the d o ctrin e of A 2) : S op/z a n d it is a p o int of gre a t

criti cal i m por tanc e t hat th e r e is no suc h d o ctrin e in
“
the Book of Form ation .

DD
41 8
c
fihe EBortri ne aah fitterature of the fiahal ah
In 1 8 9 2 Pap u s
publish ed a m e thodic al su m m ary
of the K ab al ah tog e th e r w ith a bibl iogr a phy w hich , ,

a re both us e ful bu t are a g a in op e n to criticis m The,

.

bibliogr aphy has b ee n construct e d upon the most

d eb at abl e of al l principl e s v i z the incr e as e O f the ,
.
,

nu m e ric al i m port anc e by adv e ntitiou s e l e m e nts w hich

a re not K ab a l istic a t a l l a n d ag a in by the inclusion ,

of w o rks w hich are e vid e ntly unkno w n to the

w rit e r w ith r esul ts w h ic h are occ asion a lly l u d icrous
,
.

Thus in the o n e c as e a m ong books i n the Fr e nch

, ,

“
l angu ag e w e find Figui e r s ,
Alch e m y an d the ’

”
A lch e m ists w hich cont a ins no r e fe r enc e to the
,

”
K ab a l ah Sa int M a rtin s Crocodil e a clu m sy s atir e
’
-
,

“
op e n to the s am e o bj e ction ; E c karts hau s en s Cloud ’

on the Sanctu a ry a lso non K ab al istic ; a n d a ,

-

nu m b e r of e sot e ric ro m anc e s w h ich h av e as m uch

cl ai m to ins e r tion as B a ud el a ir e s tr a nsl ation of Po e ” ’
.

I n the oth e r c a s e D r Pap u s w ho is only sup erfi ci ally , .

,

a cqu a int e d w ith E nglis h cl a ssifi e s M r M ass ey s ’

.
,

”
tr ansl ati o n of D u Prel s P hilosophy of Mysticis m ’

“ ”
my own Liv es of A lche m ys tical P hilos o ph e rs D r , .

“ ”
H art m ann s Whit e a n d Bl ack M agic a c at a lo gu e
’

of s e cond h and books issu e d by M r R e d w ay a nd

-
.
, ,

unfo rtun at e a bov e a l l oth e r inst anc e s the onc e ,

“
c e l e br a t e d Sup e rn atu r al R e ligio n The bibliogr aphy .
”

of w o rks i n the L ati n l a ngu ag e i s m uch b ett e r d o n e ,

t hough it c o nt ains so m e us e l ess n u m b e rs .

n th r inst nc is Juli n L j y L S i O Z/ A ppl g e

A o e a e e e a a c en ce ccu e
'

z u e

d1
’
m
'

p l
econ ot g in v
zelu
'

m f c m p sit ut h rship ntitl d

'

o z z u e,
'

a o e o o o e a o , e e

L S i
a S et
c ence I m y b s rv h w v r t h t t his v lu m c nt ins
ecr e . a o e e, o e e ,
a o e o a

a p p r th K b l h by P p subs qu ntly m b di d in hi l rg r
a e on e a a a a us, e e e o e s a e

w rko O utsid t his th

. nly r f r nc t th subj ct is in
e ss y
, e o e e e e o e e an e a

by F C B rl t w hich r f rs th rigin f th K b l h t th f urth

. . a e , e e e o o e a a a o e o

c ntury
e .
 § ame t ri s ti an § tuhents of the fi
s haIah 419

A s reg ards the treatis e its e l f i t has the m e rit

of extre m e m od e sty ; it is i n fact m ai nly a s e ri es
, ,

of t abul at e d quot ation s fro m Fr anck Lo eb d e Gu a it a , , ,

Ki rch e r an d so forth w it h a n u m b er of s e rvic eabl e

,

d i agrams d e rive d fro m si m il a r sourc es I t is altog eth e r .

e xc e ll e nt as a g e n e r a l introd uction to the subj e ct by

an occultist an d for the u s e of occultists But i t m ak es .

the m ist a k e of attributing a r ea l i m port anc e to the

d eb as ed H ebre w influ e nc e s found in the lit e r atur e

of C e re m oni a l M agic Thus D r Pap u s s ays th at
. .

“
the pr actic a l p a rt of the K ab alah is b a re ly indic at e d

in a few m an uscripts d isp erse d t hrough ou r gr ea t

coll e ction s At P a ris the Biblioth equ e N ation al e
.

poss e ss e s o n e of the fi n e st e x a m pl e s of w hich the ,

origin i s attribute d to Solo m on H aving appre ci at e d

.
’

in an o th e r s ection the cl ai m of the cl avicl e s to

r e cognition i n K a b al istic lit e r atur e i t is h e r e only ,

n ec e ss ary to s ay t hat i n the w ork u nd e r notic e th e re

is no a tt e m pt to j usti fy th e i r i nclu sion w hich is ,

e xpl a in e d by the sy m p athi e s of the a ut hor w ho in ,

this conn ection o w e s so m e t hing to the Fr e nch v ersion

of Mol itor .

D r Pap us has also un fort un at ely a bi as com m on

.

to the m ajority o f French an d E nglish occultists ,

an d by this bi as he is le d i rr e sistibly to pr e fe r the

i m p e rfec t e quip m e nt of p ast au thority to the r e sult

of m od e rn schol arship I n E gyptology he k nows
.

no high e r n am e th an th at of Court d e G e b e l in ; in
probl e m s of H ebre w philology his grea t m ast e r is
F abre d O l iv e t a n d h e nc e on the o n e h and w e sh al l
’

, ,

not be s u rpris ed to find th at he r eg a rds P C hristi an

.
.

as a sourc e of s e rious inform ation conc e rning the

E gypti a n m yst e ri e s of initi a tion or on the oth e r , , ,
4 20 GIhe C{
c
Bed t i me an h lli terature of the i
a nhal ah

th at he consid e rs the H e br ew of the M o s aic book s

to b e id e ntic al w ith the idi o m of a nci e nt E gypt “ .

The position of w rit e rs w ho b as e t he ir vi ew s on

l angu ag e studi e s und e rt ak e n at the b eginning of this
-

c e ntury is n o t r eally m or e r e ason abl e t han w ould

b e th a t of a p e rson w h o sh o uld n o w a tt e m pt to
d e fe nd the antiquity of the Ro w l ey p o e m s B ut .

i t m ig ht b e sc arc e ly w o rt h w h il e to sp e ak o f it w e r e
i t not for the cons equ e nc e s t h a t it i nv o lv e s at l east ,

in the c as e of Pap u s as for e x a m pl e the d e sc e nt

-
, , ,

of the e sot e ric tr adition fro m M os e s an d its i d e ntity

w ith the m yst e ri e s of E gypt p o ints w hich d e b at a bl e , ,

or not m ust not b e d e t e r m in e d aft e r t h is unschol a rly

,

fas h ion .

I h av e s aid su ffici e nt to indic at e th at the

historic al argu m e nt so far as i t e xists in Pap u s i s , ,

a ltog e t he r uns atisfa ctory a n d th e r e is ind ee d n o n e e d ,

is t l n m ng r c nt Fr nch w rit rs in t king this vi w

H e no a o e a o e e e e a e .

M E d u rd Schur in L G d
. o a E g d ZH t
'
e, es r an s s u zs s e
'

o
’ '

zs ozr e
'

S et d
ecr Rel igi
e P ris 889 m int ins t h t
es w ing t
on s ,th a , 1 , a a a ,
“
o o e

educ ti n f M s s t h r
a o o b d ubt t h t h w r t G n sis in
o e , e e can e no o a e o e e e

E gypti n hi r glyph ics h ving t h r

a s ns s d c nfid d t h ir k ys
e o , a ee e e ,
an o e e e

an d r l xpl n ti ns t hi succ ss rs
o a e I ah ti m a f S l m n it w
o o s e o . n t e e o o o o as

r nd r d int P h nici n ch r ct rs d ft r th c ptivity f B byl n

e e e o oe a a a e , an a e e a o a o

int A r m ic Ch ld n ch r ct rs by E sdr s Th s t ric s ns w

o a a a ea a a e a . e e o e e e as

l st m r d m r
o o e d th G r k tr nsl t rs h d
an v ry slight
o e, an e ee a a o a a e

acqu int nc t h r it h I t his c s it m y h v b n th r m n nt

a a e e ew .
”
n a e a a e ee e e a

of t h is kn w l dg w hic h m d th J w s
o eh stil t th S ptu gint
e a e e e so o e o e e a .

M S h é c ntinu s J r m d spit hi s ri us int nti n d hi

. c ur o e e o e, e e s e o e o an s

gr t m ind p n tr t d nly th prim itiv s ns w h n h m d hi

ea , e e a e o to e e e e e e a e s

L tin tr nsl ti n
a Th s cr t s ns d s h w v r r m in buri d in th
a a o . e e e e e oe , o e e , e a e e

H br w t xt w hich plung s by its r ts int th s cr d t ngu f th

e e e , e oo o e a e o e o e

t m pl s
e d th w rit r fli m t h t it fl sh s f rt h t ti m s f
e , an e th e a r s a a e o a e or e

intuitiv th t f s rs it shin s f rt h nc m r in th ph n tic

e, a or ee
“
e o o e o e e o e

structur f th w rds d pt d cr t d by M s s
e o e d t h t b y th
o a o e or ea e o e ,
”
an a e

study f this ph n ticis m by th k ys hich th K b l h furnish s

o o e , e e w e a a a e ,

an d by c m p r tiv s t ricis m it is p rm itt d us t t his d y t

o a a e e o e , e e a a o

r c nstruct th v rit b l G n sis Pp 8 8

e o e e a e e e .
”
. 1 0, 1 1 .
 § ome QIhri s ti an § tnhente of the fi abal ah 2
4 1

to re ckon w ith it But his littl e w o rk i s us e ful as a

.

su m m ary of the cont e nt o f the K ab alah though ev e n ,

in this r esp ect it m ight hav e b ee n si m pl ifi ed wit h

adv a nt a g e As r ega rd s the sp eci a l m otiv e o f ou r
.

ow n inqui ry the st andpoint o f Pap u s i s th at the

,

K ab al ah i s the k eyston e O f a ll the W e st e rn tr ad ition

of tr ansc e nd e nt al is m ; th at the a lch e m ists w e re
K ab al ists an d so al so al l m ystic frat e rniti e s w h eth er
, ,

T e m pl ars Rosicruci ans M a rtinists o r Fr ee m asons ;

, , ,

th at the sourc e of the K ab alah w as Mos e s an d th at

M os e s d rew fro m E gypt w h e nc e the K ab al ah i s the
,

m ost co m pl e t e su m m a ry 1 n e xist e nc e of the E gypti a n

m yst e ri e s Why t hos e m yst e ri e s should h av e an
.

absorbing cl a i m on our r e sp e ct do e s not a pp ea r fro m

Pap u s but the sub surfac e u nd e rst and ing is u n

,
-

doubt ed ly th at a tr adi tion of abs o l ut e r e ligion has

b ee n p e rp e tu at ed fro m antiquity an d w it h al l his ,

diss e m blings an d pal terin gs w ith all the hi nd r anc e o f

,

hi s sc e pticis m t hat also i s L evi s st andpoint

,
’
.

B .
—STA N I SLA S DE GUAIT A

A ssoci at ed w ith the l it e ra ry w ork and m uch of

the activ e prop ag and a of D r G é r a rd E nc a uss e the
.
,

n am e of the M a rqu is M ari e Victor St an isl as d e - -

Gu ait a though sc a rc e ly k no w n in E ngl and w as m uch

, ,

v al u e d i n the occul t circl e s of P a ris an d h is co m ,

p ara t i v e l y r e c e nt d e a th a t the e a rly a ge of t h i rty si x -

y ears occ a sion ed profound sorro w I m ay p e rh aps .

o bs e rv e t hat outsid e the i m m edi at e ci rcl e of his

fri e nds an d ad mi re rs it i s possibl e to s ay th at he is a
real loss to the e so te ric l it e rature O f Franc e .
422 t
‘
e gastri ne aah fii
b teratn re of the fi abal ah

I t will p erh aps sc arc e ly b e n e c e ss ary to st at e

th at he w as a discipl e o f E liph as L evi w hos e w orks ,

“
he r e g a rd e d as constituting the m ost coh e siv e ,

absol ut e a n d u ni m p eac ha bl e synth e sis th a t c a n b e

”
d re am e d by an occultist I f w e ad d to t h is t hat D e
.

Gu ait a i s d escrib e d by Papu s as occupyi ng b eyond

contr adiction the fi rst r a nk a m ong the pupils of L evi ,

w e sh a ll h av e a fa ir kn o w l edg e of h is position He .

b eg an his lit e ra ry li fe as a po e t an d in th at c h aract e r ,

conn ects w ith the school of B aud el a ire H i s m ystic .

pr e occup ations app ea r ho w e v e r in his v e rs e s an d he , , ,

soon d e vot ed hi m s e l f e xcl usiv ely to the occult

sci e nc e s H is w orks e ntitl ed The Thre shold of
.
“

“ “
The Se rp ent of G e n e sis an d The K ey
” ”
Myst e ry ,

of Bl ack M agic are m uch ad m ir e d for th ei r m agis

”
teria l for m w hich r e c a ll s t h a t of his m ast e r
,
In .

occult sci e nc e d e Gu ait a w as chi e fly att ached to the

K ab al istic tr ad ition an d he consid e r e d t h at in ,

“
N eo M o s a ic C h risti anity e xpl ain ed by the H oly
-
,

K ab alah an d Al e x andri an H e r m eticis m (und er

c e rt ain r e s e r ves ) the abs o l ut e trut h m ust b e sought
,

i n all kno w l edg e “ .

At an e arly p e riod of his occul t e nthusi as m

St ani sl as d e Gu ait a found e d a K ab a listic Ord e r of
.

the Ros e Cross co m pr e h e nding thr e e gr ad e s to w hic h

-
, ,

e ntr a nc e c o uld b e obt a in e d only a ft e r succ e ssful

e x a m in ation an d the poss e ssion o f the thr ee gr ad e s
,

of the M ar tinist Ord e r w as an indisp ens abl e pre

li m in ary conditi o n Wh e n the nu m e ric a l str engt h of
.

the associ ation had a tt a in e d the li m its pr e scrib ed by

Fr om a L ettr e
'
‘
zn cdzte
'

q u t d in
o e tom . xxxviii .
, No .

4, Jan , 1 898 , pp . 1 2, 1 3 .
 § ome t ris ti an § tub en ts of the g ahal ah 4 23

its constitution it w as rig o rously clos ed by d eci s ion

,

of the Gr and M a st e r D e Gu a it a is t e r m ed an
.

e rudit e ori e nt al is t by h is fri e nds w ho a lso m e ntion ,

the H e brew folios w hic h e nric hed his library “ .

Fin ally it is r e cord e d t hat he b e li ev e d hi m s e l f m ore

,

thoroug hly poss ess ed of the K ab alah th an a ll ot he rs .

B ut i f w e m ay acc ept the a uthority of D r M arc .

H av e n he s ee m s to h av e distinguish ed tw o sp e ci es of
K ab al ah the fi rst a sci e nc e w h ich no o n e could t each
,

an d no o n e could l e a rn e xc e pt w it h the m ost a rd uou s

,

“
toil an d by y ea rs of s a crific e for it is m or e rugged ,

t ha n W ro n s ky m or e di ffus e t han Sp anis h Mystici s m

, ,

”
m or e co m pl e x t han Gn o s tic a n a lysis And aft e r al l .

it a pp ea rs to b e only a ps e udo K ab alah The oth e r -

.

i s app a re ntly the K ab al ah as pr e s e nt ed by Will i am

Post el N ichol a s F l am el K hu n rath Saint M a rtin an d
, , ,
-

so forth I m u st con fess t hat this distinction is a

.

pu z z l e I kno w w e ll e nough t hat Sai nt M artin w as

.
-

not a K ab al ist e xc e pt in the m ost ph ant as m al s ens e

,

an d by a m ost r e m ot e d e riv ation I know t hat .

Fl am el the alch e m ist i f he ev e r w rot e anything w as

, ,

conc e rn ed w ith the tr ans m ut ation of m et al s an d not

wit h the m yst e ri e s of A zu Sople I t is ho w ev e r the
’

.
, ,

K ab ala h of such K a b a l ists th at is s a id to il l u m in at e

the p ag e s of d e G u a it a a n d to hav e inspir ed his .

activ e w o rks .

D e spit e th e re fore o f h is a ccre dite d e rudition ,

“ ”
the a ut hor of the Se rp e nt of G e n esi s has no
m e ss ag e to the s e rious stud e nt of K ab al is m ; the
Zo ha r has its d i fficul ti e s an d by t he s e he w as cl early
,

inti m id at e d B ut the kind of distinction w hich

.

1 5 1211 , p .
32 ct seq .
4 24 fi he g enu in e anh fitteratn re of the fiabal ah
de Gu ait a sought to e st ablish o ffe rs at l e ast o n e
point of int e r e st Post e l F l a m el K hu n rath Saint.
, , ,

M artin are n a m e s w hich st and in his m ind for

,
-

K ab al istic C hristi anity fo r th at m arri ag e of the ,

Z o har an d the G o sp e l to w hich he r efe rs e xpre ssly .

H e d i ffe rs t he r e fo r e fr o m his fe ll o w prop ag andist

Pap u s w ho e x h ibits fe w Christi an sy m p at h i e s an d is
,

a tt a c he d m or e consist e ntly to the doct rin e of E l iph as

L evi B ut in d e Gu ait a as in L evi i t is not the

.
, ,

orthodox C hristi a nity as und e rstood on the o n e , ,

ha nd by M i r and o l a a n d Post el o r on the ot he r by

, , , ,

R o s e n ro th w it h w hich the K a b alah is conn e ct ed

, ,

but C h risti anity p e r m eat e d by Gnostic e l e m ents ,

an d this i s the sp e ci al ch ar act e ristic of al l occult

stud e nts w ho t ak e a n y int e re st in the l ight c ast on
the r e l igion of J e su s by the post Christi a n d ev e lop -

m e nts of J e w ish th e os o p hy T hus the m ission ary .

,

e n thusi a s m of the ea rly C h risti a n sch o ols of K a b alis m ,

a n d th e M e ssi a nic d r e a m construct e d by J e w ry out

of the w ild e l e m e nts of the Zoh ar hav e b ee n ,

e xch ang e d for an att e m pt to go b ack upon the

p at h of d o ctrin al d e v e lopm ent a n d to d iscov e r i n
the a n a l o gi e s b e t w ee n the K ab al ah a n d the Gnostics

a pr a ctic a bl e thoroug hfa r e into the d e b at e d r e gions

of e s o te ric r eligion A s dis appoint m e nt w ait e d on .

the m ist a k e n a rdour of the fi rst z ea lots so it i s ,

p o ssibly i n stor e for the r evive d z eal i n K ab alis m .

Z h r h w dd d th G sp l ; th spirit h f tifi d
“
The o a as e e e o e e as ru c e

th e s ul ; d i m m rt l w rks h v b n th fru its f t his uni n

o an o a o a e ee e o o .

Th K b l h b c m C t h lic in th sch l f St J h n h m st r f
e a a a e a e a o e oo o . o , t e a e o

m st rs inc rn t in
a e , d m ir bl m t physic l f rm
a a e th
an ab s lut a e e a a o e a o e

Sp i rit f h sci nc f j ustic d l v w hich i ifi int rn lly th

o t e e e o e an o e v v es e a e

d d l tt r f ll th rth d xi s —L S p t d l G
ea e e o a e o p 83 o o e .
”
c er en e a en es e,
'
. 1 .
 g ame QIhri s ti an § tnhents at the fi abal ah 4 25

C —L E O N
. ME URI N , s ]
.

H aving to e st abl ish so m e p o ints of conn ection

be tw ee n the K ab alah a n d Fr ee m ason ry it s ee m s j ust ,

to incl ud e a m ong K a b al istic stud e nts the m ost

l aborious i nv e stig a tor of thi s subj ect th e l at e Arch
,

bis hop o f Port Louis I t is tru e th at hi s l a rg e tre atis e

.
,

”
Fr e e m a son ry the Syn agogu e of Sat an is a product ,

of the troubl e d d r ea m of the P a p acy conc e rning the

L zber z Mu ra tor e an d i s s av ed only by the sinc e rity
' ' '

of its int e ntion fro m a pl ac e in bogus l it e ra tu re ; it

is tru e als o t hat it conn ects w it h a squ alid i m posture
long sinc e un m ask ed but it sho w s a consid e rabl e
,

a cqu a int a nc e of the sup e rfici al ord e r both w ith

K ab al istic doctrin e an d M asonic symbol is m an d it i s ,

w or th noticing ho w the tra nsc e nd e nt a l tradition of

the J ew s w as a ppr e ci a t ed quit e r e c e ntly by a C a thol ic

critic w ho w as als o an e ccl e si astic of so m e e m in enc e

a n d a m e m b e r of the Soci e ty of J e sus .

I t i s u nn ec e ss ary to s ay t hat it is an e ntir ely

“
hostil e criticis m . I n pl ac e of the orth o dox syn a
g o gu e an d the tru e d o ctrin e o f M os e s w hich God
H i m s e l f i nspi r ed m od e rn K ab alists r e pr es e nt the
,

p ag a nis m w it h w hich c e rt a in J ewish s e ct a ri ans

be c am e i m b u e d d u ring the c a ptivity of B abyl o n W e .

h av e only to study th e i r doctrin e an d to comp a re it

with th o s e of civil is ed n ations i n antiquity —I ndi ans ,

P e rsi ans B abyloni ans A ssyri ans E gypti ans G r ee ks

, , , ,

and so fort h to b e co m e assur ed th at the s am e

,

p anth e istic syst e m of e m an ation i s inculc at e d by al l .

W e fi nd e v e ry w h e re an e t e rn al principl e e m an ating
a pri m e v a l tri ad a n d t he rea fte r the e ntir e u niv e rs e ,
 fi he g as tri ne anh ZLi teratnr e of the fi
ahal a h
‘
‘
4 26

not by cr eation b u t by subst anti al e m an ation H e nc e

, .

w e a re co m p e l l e d to r e c o gnis e a cl o s e conn ection

b et w ee n K ab alistic p h il o s op hy an d anci e nt p ag anis m

w hich is difficult to e xpl ain e xc e pt by the inspir a tion

of the s am e author i n ot he r w ords the Lying Spir it

, ,

”
w ho is the e n e m y of m ankind .

The e ntir e tr ea tis e m ay b e r eg ard ed a s the

d ev e lop m e nt of this p ar agr ap h w hich it m ust b e , ,

con fess ed is the vi e w t hat w o uld b e t ak en in evit ably

,

by the L ati n Churc h W e hav e s ee n th at u nd e r

.

the a uspic e s of C h risti an K ab a l ists w it h P icus d e ,

M ir a nd o l a as t he i r m out hpi ec e th e r e w as fo r o n e ,
‘

m o m e nt a sign o f r appr ocuem e/zz b e t w e e n the C hurch ‘

a n d th e J e w is h tr a dition but it w a s i m possibl e i n the

,

n atur e o f both a n d the Churc h w as s av e d th en as

, ,

it has b ee n o cc asi o n ally s av e d sinc e as i f by som e ,

happy intuition w hic h pr e c e d e d a n y r e a l kn o w l e dg e

of the i nt e r e sts at st ak e .

The g e n e r a l position b e i n g th us d e fin ed w ith

p erfect accur a cy by Mgr M eu rin he proc ee ds at a .
,

l at e r s tag e to d ev e lop h is i m p eac hm e nt by e xhibiting

the fund a m ent al e rr o r of a l l p ant he is m th a t n am e ly , , ,

w hic h conc e rns the tr ansition of the I nfi nit e to the

Finit e w hich w ears he t e lls u s for an y s e rious

, , ,

t h ink e r the asp e ct o f a fr audul e nt d evic e B asing

,
.

his a rgu m e nt on the w e ll kn o w n v e rs e in Wisd o m : -

Thou h a st o rd e re d a l l thi ngs in m easure an d nu m b er , ,

a n d w e ight he adv a nc e s t ha t w e m usk s ee k i n t he s e

”
,

the distincti o n b e t w ee n the I n fi n it e a n d the Finit e ,

for th e s e c at eg o ri e s do n o t e xist i n God or r at he r ,

“
th ey are e l e v at e d abov e t he m s e lv e s an d l o st in a
sup e rior unity Cr eation o u t of nothing i s the only
.
’I

r ati o n al s o lution o f the gr and pr o bl e m c o nc e rning the

 § om e QIhri s ti an § tnhen te of the g ahal ah 427

origin of a w orld w h ich i s gov e rn e d by n u m be r ,

w e ig ht an d m easu re a doc trin e w h ic h a ssu m e s n o

,

p ass ag e fro m I nfinit e to Finit e sinc e it do e s not ,

d e riv e the un ive rs e fro m the divin e subst a nc e by an

“
e m an a tion of a n kind I t is tru th a t ex u zlzi /o
’

y e.

'

B ut in cr tion h r is not only

'

n zlzzl h h
fi t . t e e a t e e t e

th e re is a lso the O m mpoteu s an d it is untru e

'

u i/zzl u m
’

to s ay t h at w it h nothingn e ss an d the al l po w e rful -

,

nothing can b e m ad e E x n uti/o m fzzl fit a D eo

' '

woul d b e a fals e axi o m .

I n a study l ik e the pre s e nt it w o uld b e entire ly

out of pl ac e to discuss the points at i ssu e b et w ee n
e m a n a tio n is ts a n d cr e ationists The K ab al ah is a .

syst e m of e m an ation a n d i t is s o far o ppos e d to the

,

o ffici al doctrin e of o rtho d ox r e ligion on a qu e s tion of

fund am ent al philosophy I think p e rson a lly th at the
.

b e tt e r r eason is on the sid e of the hypoth e sis of

e m a n ation on the si m pl e ground th at the conc e ption

of m lzzl u m c annot co e xist w ith th at of an i nfi nit e

’ ’

G od I sh al l b e told of cours e th at I a m con fusing

.
, ,

the notion of e ndl e ss sp ac e w ith th a t of the D ivin e

N a tu re but as God is e v e ry w he re by the hypoth esis

, ,

th ere i s no pl ac e w h ich i s not fill ed by H is po w e r an d

H i s pre s e nc e an d t he n w h e r e is the m lzzl u m ? B ut
' '

the w hol e controv e rsy conc e rns a r es a r d u a cl

as I s aac d e Lori a w ould h av e t e r m e d it which ,

fort un at ely c annot prod uc e a singl e con s e qu e nc e of

i m port anc e to the hu m an m ind t hough it is pr ecis e ly ,

to such a rid sp ecul ations t hat o flfic ial o rthodoxy has

alw ays s o ug h t to a tt ac h a n e t e rn a l cons e qu enc e for

the sou l

Mgr M e urin re m ains ho w ev e r the consist ent

.
, ,

an d correct e xpon e nt of the C hurch which he

4 28 dl he c{
‘
Beetri n e aah gi tem tu re at the fiahal ah
r e pre s e nts an d so far a s this Churc h is conc ern e d
,

h e h as r e gist e r ed as w e m ust a d m it fully the he r e tic al

, ,

n atu r e of K ab al istic doctrin e W e m ay go fu rth e r

.

a n d a llo w t h a t in oth e r pl ac es he scor e s occ a sion a lly

a logic a l point a ga inst i t I thi nk th at no int e llig e nt

.

p e rson c an w e ll d e ny the i nt e ll e ctu al clu m sin e ss

with w h ic h the syst e m of Se phiro tic e m an ation i s
pr e s e nt ed i n w ork s l ik e the Gr eat e r Sacr ed Synod .

W e h av e for e x a m pl e suc h noti o n s as the co m m e nc e

, ,

m e nt o f thought i n A i r: S opfc w hich proc ee ds the

e m an ation of u nd e rst anding thus r ev e rsing the,

psychologic al ord e r a s the pre l at e w e l l obs erv e s

, ,

b e sid e s for m ul ating an absurdity conc e rning the o n e

B eing i n w h o m th e r e is no b eginning I t m ay w el l .

b e t ha t i n the l a st an alysis th e s e t h ings are to b e

u nd e rsto o d m or e profoundly t han i s s u gg e st ed by
th e i r surfa c e m e an ing but th ey a re crud e an d m is
,

l e ading e nough i n th e i r outw ard s ens e .

X I X —TH E K A BA LA H AND E SOT E RIC

C H R I ST I A N I TY

A d iscussion of the points of cont act b et w ee n

C hristi anity an d the m ystic al tradition of the J ew s
m ust not clos e w it h out s o m e r e fe r e nc e to a sch e m e
o f m ystic a l C h ri sti a nity w h ich obt a in e d for a p eriod

a c e rt a in vogu e i n E nglish occult ci rcl es an d m et

w ith e sp e ci al co m m e nd ation fro m c e rt ain K ab al istic ,

stud e nts I re fe r to the N ew Gosp el of I nt e rpre t ation

.
,

found ed on illu m in ations r ec e iv e d o r b e li e v e d to h av e

,

b ee n re c e iv ed by A nn a Bonu s Kings ford an d

, ,

d e v e lop e d sinc e her d ec eas e not p e rh aps al w ays

,
 § ome t ri s ti an s tuhm ts of the Q aba ah l 4 29

a cc e pt ably by her coll abor a tor an d c o r ecipi e nt

,
-
,

E d w a rd M a itl a nd n o w a lso p ass e d a w ay

, The t e x t .

books of this m ov e m e nt w e r e fi rstly a s m a ll c o lle c

, ,

tion cont aining the i ll u m in ation s an d s econdly a , ,

for m al tre atis e w hic h und e r the ti tl e of The P e r fe c t

,

W ay constitut e d a philosophic al d e v e lop m e nt an d

,
”

historic al v e ri fic a tion of the d o ctrin e s r e c e iv ed by the

s ee r ess M r S L Mc G rego r M ath ers d ed ic at e d his
. . . .

E ngl ish tr ansl ation of so m e of the Z o ha ris tic book s

to the a uthors of t his tr eatis e on the ground th at it
“
w as o n e of the m ost d ee ply occul t w orks th a t ha s

T
”
s ic
( ) b e e n w ritt e n for c e ntu ri e s h e . d e d ic a ti o n
“
al s o d e scrib e d i t as an e xc ell e nt a n d w ond e rfu l
book , touc h ing m uch on the doctrin e s of the
K ab a lah a n d l aying grea t v a l u e u pon its t e a c h ings .

I t w as w e lco m ed i n t e r m s O f still h ig he r apprec ia

tion by B aron Sp ed al i e ri of M a rs e ill e s the discipl e
, ,

o f E l i has
“
p L e vi w h o r e g a rd e d
,
i t a s i n co m pl e t e

a ccord w i th al l m ystic a l tr aditions a n d e sp e ci a lly

,

”
w ith the grea t m ot he r of th e s e the K a b a l ah ,
In .

conn ecti o n w it h this a ppreci ati o n the re sp e ct abl e

Fr ench occultist obs e rv ed : (a ) Th a t the K ab ali stic
tr adition as w e n o w poss e ss i t i s far fro m g e n ui n e ,

a n d w as m uch pu r e r w h e n i t fi rst e m e rg e d fro m th e

s anctu a ri es (b) Th a t w he n Willi a m P o st e l a n d his

.

broth e r H e r m e tists pr ed ict e d tha t the l it e ratu r e c o n

t a ining the s e cr e t tr adition o f the J e w s w ould b e co m e
“
kno w n a n d und e rstood at the e n d of the e ra t he y ,
”

“
m e ant th a t i t w ould b e m ad e the b a sis o f a n e w
”
il lu m in ation re i nst ating th a t trad ition i n its purity
, .

()c T h a t t h is il lu m in a tion a n d t h is r e stor a tion h a v e

bee n acco m pl is he d in The P e rfe ct W ay

“ ”
H e adds .

I n this book w e find all th at th e re i s of truth in the

 GIhe 38 0mm
”

anh fitterature the fiabal ah

C
43 0 at

K ab al a h, suppl e m e nt e d by n ew intu itions such as ,

pr e s e nt a b o dy o f doctrin e at onc e co m pl e t e ho m o ,

g e n e o u,
s logic a l a n d in e xpugn abl e S inc e t h e w hol
. e

tradition thus fi nds its el f r e cov e r e d or r e stor e d to its

o rigin a l puri ty the proph eci e s of P ost e l a n d hi s
,

fello w H e r m e tists a re acco m plish ed ; a n d I consid e r

th at fro m h enc e forth the study of the K ab al ah w ill
b e bu t a n o bj e ct o f curiosity an d e rud ition lik e th at ,

of H ebre w a ntiqu iti es .

”

I f t h i s b e the c as e the inquiry w ith w hic h w e

,

h av e b ee n occupi e d at such co n sid e rabl e l e ngth is

only prol ego m en a ry to the N e w Gosp e l of I nt e r
t t i n n d our concl uding w ords s hould b e si m ply
p re a o a ,

to d ire ct the stud e nt w ho i s i n s ea rch of the tru e

m ea ning O f e sot e ric tr a di tion to the doctrin e s con

ta in e d i n th is l a st w ord o f r e v e l a tion I nd eed such .
,

a cours e w ould s e e m a t fi rst sight the only o n e w h ich

could b e foll o w e d I m ust add how ev e r t h at the

.
, ,

opinion e xpr e ss e d by B a ron Sp e d ali e ri has prod uc e d

no cons equ e nc e th at the K ab al istic Sch o ol o f
,

occultists in E ngl an d has not fo llo w e d the l ead

thus indic a t e d an d w o uld n o t e ndors e the o pinion
, ,

t houg h co m m itt e d to a c e rt ain e xt e nt in the s a m e

dir e ction w hil e the N ew Gosp e l of I nt e rpr e t ation
,

has t ak e n n o p e r m a n e nt hold o n the occul t thought

of the ti m e . I t i s stil l occ a sion ally quot e d w ith
r esp ec t by w rit e rs w ho r e pre s e nt K ab alis m a n d ,

not ably by D r Wynn W e stc o tt the transl ator of

.
,

“ ”
the Bo o k o f F o r m ation but this is the e xt ent
,

of i ts in flu e nc e I i nfe r a lso th at B aron Sped alieri s

.
’

st at e m ent as to the ad ult e ration of the g e nuin e tr adi

tion in the H ebr ew K ab al a h w o uld n o t b e tra v e rs e d
s e riously but for its r e cov e ry occultists Se em incl in ed
,
 S ome c ri s t an i § tubents of the fiabal ah 43 1

to look b ack w a rd to w ards E gypt r at he r th an to any

for m of suppl e m e nt a ry r ev e l ation .

I do n o t propos e to re ci te h e r e e v e n the l eadi ng

asp e ct s of the syst e m of e sot e ric C hristi ani ty
d e ve lop e d in The P e r fe ct W ay for the w ork is w ell
“
,
”

k n o w n an d its subst a nc e has b ee n m ad e a cc e ssibl e in

m any for m s th a nks to the untiring d e v o tion O f M r
, .

E d w ard M a itl and I t do e s O ffe r so m e conspicu o u s

.

points of cont act w ith the tr aditi o n of the K ab alah ,

e sp e ci a lly a s to the du a l n atu r e of God or the D ivin e ,

“
Fe m inin e an d the m ultiplicity of principl e s in the
,

hu m an syst em but i t w ould b e e asy to e x agg e ra t e

th e ir e xt e nt as also in so m e l e ss conspicuous c as e s
, , ,

th e ir i m port anc e The tr ac e abl e r e fe r e nc e s a re few

.

an d sup e rfici al W e m ay fi nd for e x am pl e the

.
, ,

K ab al istic doc trin e of A i r: S op/z an d H i s e m an a tions

“
in the st at e m e nt th at God un m ani fe s t an d abs tr ac t
i s the P ri m ordi al M ind a n d the Kos m ic univ ers e is
,

”
the id e ation of th a t M ind bu t it is not a far r e ac hing
,
-

corr e spond e nc e So a lso the conc e p ti o n of M acro

.

o s o u s r e fl ect e d in M icroprosop u s i s thinly sk e tch e d

p r p
“
by the follo w ing p ass ag e I n the Lo rd the F o rm
.
‘ ’

l e ss assu m e s a for m the N a m e l e ss a n am e the I nfi nit e

, ,

the D e fin i te a n d th e s e hu m a n But altho ugh the ‘

.
, ,

Lord is Go d m ani fe ste d as a m an i n a n d to the souls ’

of thos e to w ho m the vision i s vouchs a fe d it i s not as ,

m an i n the e xcl usiv e s e ns e of the t e r m a n d m asculin e

o nly but as m an both m asc ul in e a n d fe m in in e ”
,

( M icroprosopus it w il l b e r e m e m b e r e d is a nd rogyn e) ,

”
at onc e m a n an d w o m an a s is H u m a nity i ts e l f , I .

“ ”
should ad d t hat the n ew Gos pe l m aint ain e d the
divin ity of the K ab alah o n the ground o f the purity
of its d octrin e of corr espond e nc es w hich sho w s th at ,
 43 2
c
GIhe EBortri ne an]
: E i tet atnre of the fiabal ah
this fa m ou s co m p endiu m b e l o ngs to a p e riod prior
to th at d e struction by the p ri e stho o ds of the eq u ilib
riu m of the s e x e s w h ich constitut e d in o n e s e ns e the

“ ”
F all . Wi th this st at e m e nt of its Divin e origi n
m ay b e brought into contra st the int e r p r e t ati o n of
the cl a i m m ad e by the K ab al ah as to the m a nn e r O f
“
its d e l iv e ry W he n it is s aid th a t th es e Scriptures
.

w e re d e l iv e r e d by God fi rst of a ll to Ad a m in
P a radis e an d th e n to M os e s on Sin a i it is m e ant th at
, ,

the doctrin e cont a i n e d i n th e m i s t ha t w hich m a n

a l w ays d isc e rns w h e n he succ eeds in a tt a ining to th a t

i nn e r an d c el e sti al r egion o f his n atur e w h e r e h e is

t a ught d ir ectly of h is o w n D ivin e Spi rit a n d kno w s ,

e v e n as he is kn o w n A s “
. The P e r fe ct W ay a n d ”

its conn ections assu m e to b e the Outco m e of a si m il a r

qu al ity of disc e rn m ent it fo llo w s o f cours e t h at i t i s
'

, , ,

“
a r e cov e ry of th e doctrin e co m m only c a ll e d the

G u os zs an d v a riously e ntitl ed H e r m e tic an d K a bb a

'

”
l isti e.

I should ad d th at m any th o ughtful p e rsons h av e

found i n The P e r fe ct W ay a fount a in of lig ht
“ “ ”
,

”
int e rpre t ativ e a n d r ec o ncili ator y t hat m uch of i ts,

int e rpr e t ation indic at e s a r a re qu al ity of g e ni us ;

y e t i t w a s not fr e e a t the b e ginning fro m the fa nt a stic

e l e m e nt a n d it d e p e nds to so m e e xt e nt on phil o
,

l o gic a l a rgu m e nts w hich are m o re than fan tastic .

A lso at the clos e of M r Ma itl a n d s l ife he w r o t e

’
.

m uch w hich m ust h av e b ee n r e gr e tt ed by his fri e nds ,

bri n ging h is e arli e r w ork i nto d iscr edit by e x agg e rat e d

“
cl a i m s conc e rning it T aking i t as a w ho l e The
.

P e rfe ct W ay c annot I think b e r e ga rd e d as a

”
,
*

m a st e r key to the K a ba l ah or a s a nything i nd e e d but

-
,

a s e ri e s o f sugg e sti o ns a n d gl i m ps e s conc e rning the

 S ome t t i eti an § tuhents of the abal ah
fi 43 3

hidd e n s e ns e of m any s acred scriptu r e s the ful l ,

u n folding o f w hic h w il l n o t p e rh aps b e acco m pl ish e d

e v e n in the t w e nti e th c e ntury .

—
XX TH E . K A BA LA H AND MODE RN
T H E O SO P H Y

The tt em pt w hich w as m ad e i n the y ear 1 8 7 5

a ,

by the fo und ation o f the T he osophic a l Soci ety to e x ,

t e nd an d p e rh aps to c e n tr alis e the study of O ri e nt al

Occul t P hilosop hy has in spit e o f its c he qu e red
, ,

history succ eed e d to a v e ry l a rg e e xt ent in t ha t

,

obj ect . I f w e r e m ov e fro m consid e r a tion c e rt ain

cl a i m s adv anc e d by the fo und e rs a bout w hich it w oul d ,

b e unb eco m ing to sp ea k positiv ely as i t w ou ld b e ,

i m possibl e an d m ispl ac e d h e re to att e m pt th e i r ful l

di scussion an d i f w e re g a rd the Soci e ty r ath er as it
,

a ssu m e s to r e g a rd its e l f n a m e ly a s a n org a nis ation

, ,

d e sign ed to pro m ot e a n egl e ct e d br anch of kno w l edg e ,

w e h av e only to surv e y its li t e r atur e d uring the p a st

t w e nty y e a rs to s ee ho w l a rg e a fi e ld it has succ eed e d

in cov e ring N o occult stud ent w ill b e incl in ed to
.

ov e rl o ok this fact an d as the Th e osophic al Soci e ty

,

poss ess e s a t l east t his a sp e ct of i m port anc e it wi ll ,

b e us e ful to a sc e rt a in ho w fa r the e xposi tions of

e ast e rn philosophy w h ich w e o w e to it conn ect w ith

the subj e ct of our inqui ry .

I t m ay be s aid i n a g e n e r a l m a nn e r th at the
corre spond e nc e s w hic h I hav e al r eady e st abl i s he d
a re
,
of cours e re cognis ed
,
The cos m ology an d
.

p u e u m a to l o gy of J e w ish e sot e ric tr adition are

r eg a rd e d roug hly spe aking as re fl ections or d e riv a

, ,

tiv es fro m an old e r knowl e dg e an d a high e r t eaching

EE
 tflfhe QB ot tri ne aah Elbi terature at the fiahal ah
‘
c
434

w hic h has e xist ed fro m ti m e i m m em ori al i n the

”
fa rt he st E ast I s uppos e it w ould not b e d e ni e d
.
e

th a t the p eculi ar m ethods of the K ab al ah are so to ,

sp eak i ndig enous bu t w ith th e s e t he r e i s l ittl e

, ,

sy m p athy an d ind ee d littl e a cqu a int anc e l Nor do -

I t hrough o u t tr ac e a su ffici ent w a rr a nt in kno w l e dg e

for the e xpr e ssion of p articul ar opinions The a ut hor .

“ “
of I sis Unv e il e d an d The Se cr et Doctri n e had it ” ”
,

m ust b e c o n fe ss e d an e nor m ous budg e t of m at e ri als , ,

but not v e ry c ar e fully s el e ct ed O n the o n e h and .

,

s he giv e s us infor m a tion which w e a re not a bl e to

c heck b e c aus e w e do not kno w her a uthoriti es ; on

the oth e r s he m a k e s st a t e m e nts occ a sion a lly w ith

w hic h it is di fficult to agr e e Thus s he distinguish e s .

,

b e tw ee n the ordin ary or J ud a istic an d the univ ers al , , ,

or O ri e nt al K ab al ah I f l ittl e b e kno w n of the o n e .

,

th e re i s nothing at l east nothing th at i s d e fin it e , ,

“
kno w n O f the oth e r I ts ad e pts are fe w ; but th es e .

h e irs e l e ct of the s ag e s w ho fi rst discov e r e d the st arry

truths w hich shon e on the gr eat She m ara of the ‘

C hald aean lor e h av e solv e d the absol ut e an d are ’ ‘ ’

”
n o w r e sting fro m th e ir gr a nd l ab o u r i Th at i s a .

st at e m e nt w h ich of cours e w e c an not ch eck an d , , ,

for an y critic al study of the J e w ish K ab al ah it ca n ,

pr
ign r nt bsurdity d ssur nc f th l t
Co m a e the o a a an a a e O e a e

W Q Judg w h did t scrupl t ffir m t h t A br h m M s s d

. . e, o no e o a a a a , o e an

S l m n w r m m b rs f th
o o o e enci nt l dg f d pts fr m w h m t his
e e o e a e o e o a e o o

high t c h ing h b n h nd d d w n Th O c n f Th s p h y “ ”
ea as ee a e o . e ea o eo o ,

N w Y rk 8 93 c E ch s f t h is kind fr m th burnish d “ ” “
e o , 1 ,
. 1 . oe o o e e

d m yst ri us E st t qu t Judg t r m in l gy E c h s fr m th
”
an e o a , o o e e e o o oe o e

O ri nt e p 5 N w Y rk
,
”
. d , t fi d r sp ns
e m ng t h s p hic l
o , o no n e o ea o eo o a

w rit rs in E ngl nd
e a .

1 I t is h w v r s id t h t t h r w t ll ti m s K b listic
' “
,
o e e , a a e e as a a e a a a

L it r tur m ng th J w s iii 66 This is ”

e a e a S o t D t i e e . ecr e oc r n e, .
, 1 .

si m ply w ith ut w rr nt d is c ntr dict d by th lit r tur its lf

o a a , an o a e e e a e e .

I I sis U nv il d i 7
“
e e ,
”
.
, 1 .
 g am e QIhri eti an § tu beh te of the fi abal ah 43 5

th e re fore c arry no w e ig ht I t m ay b e t ak e n to
,
.

ind ic at e a gr o w ing fee l ing a m ong occultists of al l

school s th at the H e bre w tradition has b ee n p e rv ert ed “ .

I t m ay b e a cc ept ed a lso a s e vid e nc e t ha t b ec a us e

the t e r m K ab al a h signifi e s an or a l r e c e ption it h as

co m e to b e us ed i n con n e cti o n w ith an y u n w ritt en

kno w l edg e Such a cours e i s v e ry in e x act an d m is
.

l eading but the s am e abus e of words is found i n

,

P a rac e l s us an d m any l at e r w rit e rs I t s e rves ho w ev e r .

, ,

a pu rpos e not i nt e nd ed by thos e w ho u s e i t ; it

distinguish e s b e t w ee n schol a r an d sciol ist The .

st at e m e nt w hic h w e c annot ch eck is how ev e r usu ally , ,

a cco m p a ni e d by the st at em e nt th a t w e can In ,

“
the pr es e nt c as e w e a re told th at the Book of
“
Occult ation i s the m ost anci e nt H ebr ew docu m en t
”
on occult l e a rning 1 an d I m uch doubt w h eth e r ,
'

thi s w ould b e count e n anc e d by any stud e nt who

w as a cqu a int e d w ith the strong cl ai m s of the
Book of For m ation to s ay nothing of the l it e r atu re ,

which b elongs to T a l m udic ti m e s I t i s add e d th at .

the S op /zer D z en i ou t/za w as co m pil e d fro m anoth e r

a n d O ld e r w ork w hich is no t n a m e d but it is st at e d ,

“ ”
th at th e re is only o n e origin al copy in e xi st enc e ,

a n d th a t this i s so v e ry o ld th at ou r m od e rn anti
u a ria n s m ight pond e r ov e r its p a g e s a n ind e fi nit e
q
ti m e an d s til l not qu it e agre e as to the n atur e o f
,

”
the fa bric up o n w hich it i s w ritt e n : Till antiqu a ri e s

t h s phic l w rit r h w v r m int ins th t th

O ne eo o a e , o e e , a a a
“
e

c ll cti n f w ritings kn w n th B ibl c nstitut s but

o e o o f o as e e o e o ne o a

nu m b r f r c ds w hic h
e o e or l l d ri v d fr m d b s d up n a re a e e o an a e o o ne

unifying syst m kn w n t ti m s th A nci nt Wisd m R ligi n

e , o a e as e e o e o , or

S cr t D ctri n W K ing l nd Th E s t ric B sis f Christi nity ”

e e o e . . s a . e o e a o a ,

pm t l p
.
,5 L nd
. n1 89 , o o , 1 1 .

I sis U nv il d
”
1 i e e , .
, 1.
 i he
G £ 0etri n e aah fitt at the fiahal ah
‘
43 6 eratnre

are furnish ed w ith the opportunity th ey w ill b e

t em pt e d to dis m iss t h is cl ai m With both th e s e .

cl ass e s of st at em ent w e m ay conn e ct the affi r m ation

t hat is not e vid e nt i n its el f an d i s support e d by
doubtful r easoni n g T h us w e are told of Ori e nt al ,

K ab alists w ho ass ert th at the tr aditions of th ei r

sci e nc e are m or e t han s e v e nty t hous and y ears old ,

conc e rn ing w hich cl a im it is obs erv ed th at m od e rn

sci enc e c annot prov e it to b e fals e but the qu e stion ,

is w he t he r K ab al ists ori e nt al or oth e r w is e h av e any , ,

colou r abl e pret e nc e of evid e nc e to prod uc e i n support

of its truth W e m ay p ass ov e r as circu m sp e ctly as
.

possibl e the writ e r s p e rson al pr et e nsion to a firs t ’

h and a cqu aint anc e w ith K ab alistic books onc e i ndis

p u tab l
y i n e xist e nc e but n o w lost O f such is th e , .

“
Ch ald aea n Book of N u m b e rs w hich according to , ,

a no th e r a uthority i s a co m p anion to the d i s k ~

Metea r epkgl but i s d ecl are d in I si s Unv e il ed to

' “ ”

b e a p art of the gr e a t Ori e nt a l K ab alah n a m e ly , ,

the p atri m ony of the p e rsons pr e vi o usly d escrib e d

“ ”
as h aving solv e d the a bsol ut e 1 To the l esson .

w hich is t a ught by obs e rv ations of thi s kind w e

m ay a dd the borro w e d vi e w w hic h r e sts on b ad

“
criticis m as for e x a m pl e that the T al m ud i s the
, , ,

d ark e s t of e nig m as e v e n for m ost thus

a ttributing a m ystic a l s e ns e to the co m m e nt ari e s

is w rk is s id t b m uch sup ri r t th Z h r S cr t
Th o a o e e o o e o a .
“
e e

D ctrin I t is in f ct th nly r l K b l h ib iii 7

”
o i 4
e, .
, 21 .
, a , e o ea a a a , .
, . 1 0 .

I t pp rs t b
a ea w in p ss ssi n
o f c rt in P rsi n
e no fi (i b o e o o e a e a su s . an

int r sting st t m nt w hich I h v t h w v r f lt ut h ris d t

e e a e e a e no , o e e , e a o e o

m k
a f in B k iii
e use o 6 f t his study oo .
, , o .

1 This is D W t tt pini n M d m B l v tsky dds t h t

“ ’
r. es co s O o . a a e a a a a

th S ph
e e Y t i h is ls
er p rti n f th B k f N u m b rs
e z ra a o a o o o e oo o e .

'

1 l ord i l ozd i
“

, .
, 579 . .
, .
, 17 .
 s ome Qihri s ti an § tnhents at the gabal ah 43 7

on the exot eric l aw s of I sr ael the v al u e of w hich ,

a ttribution has a lr e ady b ee n exhibi t ed I m ust .

adm it ho w ev e r th at m any consid e r abl e n am es an d

, ,

o n e of gr ea t w e ight w ith occultists c an b e quot e d in

support of this opinion .

I t w ould s e rve no purpos e to ext e nd furth e r the

corr ection of suc h m an i fe st e rrors or to e nu m e r at e al l
the singul a r a ss e rtions which r e st mor e or l e ss e xcl u

s iv e ly on the good authority of M ad a m e B l av atsky .

I t w i l l b e suffici e nt to r e fe r to her vi ew s upon the

a uth e nticity o f the Zo h a r On o n e h a nd the
1 th '
e .

a uthor is s a id to b e R Si m e on b e n Jo c ha i ; 1 ag a in it .
,

“
w as e dit ed for the fi rst tim e b e t w e e n A D 7 0 an d . .

1 10 an d
ye t ag a in it w a s w ritt e n a s it n o w st a nds , , ,

by R Mos e s d e L eon the origi n al b e ing lost though

.
, ,

a t the s a m e ti m e i ts cont e nts w e r e sc att e r e d t hrough

a nu m b e r of minor MSS
”
R Mos es had Syri ac . .
,

C h ald aic an d Christi an Gnostics to h el p him Suc h

,
.

opinions are w ithout an y w arr ant for s e rious criticis m “ .

b st t st f M d m B l t ky fi t h nd kn w l dg f
The e e o a a e av a s
’
s rs -
a o e e o

th subj ct is th f ct t h t h c lls th L i o D
e e l i m f I s c d L ri
e a a s e a e er rus z o aa e o a

a p rt f th T l m ud d t h nc pr c ds t x hibit th S phi ti
a o e a , an e e o ee o e e e ro c

d ctrin f th t c ll cti n
o e oS cr t D ctrin i a 4 38 Th o e o . e e o e, .
, . e

sym b lis m f th L ss r C unt n nc is ls r f rr d t th T l m ud

o o e e e o e a e a o e e e o e a .

l oid .
, i .
, 35 0 .

is ch r ct ristic t h t h sh uld r g rd th Z h r
1 It
'
a a t e a s e o e a e o a as no

suffici ntly s t ric H id

e e o e . .

I l od iii 9 Sh ls s ys t h t it w
r , cc unt f hi
.
, 2 . e a o a a as on a o o s

p s ssi n f th s cr t kn w l dg t h t R Si m n w f rc d t
o se o o e
“
e e o e e
”
a . eo as o e o

t k r fug in th c v A ft r t his v rsi n f m tt r f f ct w s h ll

a e e e e a e . e e o o a a e o a e a

no t b surpris d t l
e rn t h t St P t r w K b list (i b
e iiio ea a . e e as a a a .
, .
,

t h t th C unt d St G r m in h d cc ss t unkn w n V tic n MSS

a e o e . e a a a e o o a a .

on th K b l h w hic h MSS c nt in inf r m ti n r g rding th

e a a a , . o a o a o e a e

C ntr l S
e a (ib ii t h t th Z h r is c ll d ls th
un .
, .
, or a e o a
“
a e a o e

Midr sh a if th l st t m w r p rticul r d t g n ri c (ib iii

, as e a er e e a a , an no e e .
, .
,

5 l ord , iii .
, 1 67 . l ord , i .
, 1 1 4 , 2 30 ; iii .
, 1 67 .
 B O O K V III

TH E K A B A L A H A N D O TH E R

CH A NNE L S O F E SO TE R I C

TR A D I TI O N

A R G U ME N T

M d rn ccultism r g rds ll th s cr t sci nc s v hicl s f

o e o e a a e e e e e as e e o

th gr
e t ccult tr diti n but t h is is utsid th purp s f th
ea o a o ,
o e e o e o e

pr s nt in quiry w hich is c nfin d t sti m ting th xt nt f th

e e , o e o e a e e e o e

influ nc x rcis d by K b lis m

e e e e e t h r b r nch s f s t rica a on o e a e o e o e

kn w l dg in th W st I t is f und th t this influ nc h b n

o e e e e . o a e e as ee

m uch x gg r t d in th W st
e a e a e It h b n un qu sti n b ly l rg
e e . as ee e o a a e

in th c f c r m ni l m gic but v ry sm ll in th t f lch m y

e as e o e e o a a , e a a o a e ,

of str l gy &
a o o F m s nry h ls b n r g rd d by
, c . ree a o as a o ee e a e

occultists ch nn l f th s cr t tr diti n but its c nn cti n

as a a e o e e e a o , o e o

w it h K b lis m is sligh t
a a Th cl i m s f th T r t k y f
. e a o e a o as a e o

K b listic sy m b lis m
a a t sid w ith ut pr judic t th ir
o are se a e, o e e o e

m rits b c us
e , f
e a insup r bl di fficulty A c nclusi n t
e o an e a e . s a o o o

th e wh l r s rch th d ctrin f pur m ysticis m is c ntr st d

o e e ea e o e o e o a e

w it h t h t f K b lis m
a o d th p ints r ch d in th inv stig ti n
a a an e o ea e e e a o

are br ught int singl f cus

o o a e o .

I . TH E K A BA LA H AND MAG I C

I T w as st ablish ed at the o uts e t of our inquiry th at

e

occul t sp e cul ations do not consid e r an y singl e syst e m

a s the e xcl usiv e d e posit o ry of occul t kno w l ed g e ; a

v ari e ty O f c hann e ls are r eco gnis ed an d by the n e t ,

w o rk o f co m m unic ations subsisting b e t w ee n t he s e

ch ann e ls the occult sci e nc e s are m ethodis ed an d th ei r

 O ther QIhamtel s of fis oterit QIrahi ti on ‘
43 9

id e ntiti e s an d an alogi e s e xhibit ed Th e re i s an .

e nor m ous div e rg e nc e of opi nion a s to w h a t m ay a n d

m ay not constitut e a p ath of the s e cre t traditi o n ,

individu al predil e ction e x e rcising as w il l b e suppos e d , ,

no inconsid e rabl e in flu e nc e W e m ay concl ud e in a .

g en e r al m ann e r th at the tr ad i tion b e ing ubiquitou s

by the hypoth esis is thought to h av e a ssu m e d its
forms eve ry w h e re an d a t al l ti m e s Th e r e w as for .
,

e x a m pl e no e xot e ric r e ligion w hich did not p o ss e ss

,

”
a n e sot e ric int e rpr e t a tion a n d th e r e w a s no e so te ri c

int e rpret ation w hich did not conn e ct t ha t re ligion

w it h a ll th a t i s m or e e sp eci a lly und e rstood h e r e by

th e s e cr e t t ea ching For t his hypoth esis the i nt egr al

.

conn e ction of K ab alis m w ith oth e r syst e m s b e longing

to the fa r p ast w ould b e e vid e nc e e noug h th at it had
its root in the s ecr et tr adition but w it hout d e nying , ,

a l tog e th e r t h at th e r e m ay b e a c e rt a i n w a rr a nt for a

not dissi m il ar vi e w w e hav e found th at m a ny of the

,

r e s e m bl anc e s m ay b e a ccount ed for i n a m or e n atur al

an d spont a n e ous m ann e r A s ho w ev e r it w as i n the .
, ,

w e st e rn w orld t hat K ab alis m w as chi e fly prop ag at ed ,

a n d m ay b e s a id roughly to h av e d ev e l o p e d l it i s
‘ '

n e c e ss ary to obs e rv e its conn ections w ith oth e r

ch ann els by w hic h the a rc an e kno w l e dg e is b e l i ev e d
to h av e b ee n co m m unic at ed to the W e st Th e s e are .

M agic Alch e m y Astrology the occult associ ations

, , ,

w hich culm in at e d i n Fr e e m asonry a n d fin ally a n , , ,

obscure sh ea f of hi e roglyphs kno w n as T a rot c a rds .

Joh n Y rk r N t s th Sci ntific d R ligi us Myst ri s

a e o e on e e an e o e e

Of A nti q uity p 5 , . .

1 I f th d riv ti n f th Z h r fr m R Si m n b J h i b
'
e e a o o e o a o . eo en oc a e

ad m itt d P l stin w f c u s h birt hpl c f t h t w rk D

e , a e e as , o o r e, t e a e o a o . r .

Sc h il l r S i
e -
y wh
z n ess d f nds t his d riv ti n cc pts l w h t
, o e e e a o , a e a so a

f ll w s t h r fr m
o o e e o .
44 0 fl he g as tri n e anh fi ttet ature of the fiahal ah
Th er e is also a sid e qu estion a s to w h e th e r d evotion al
m ysticis m a p a rt fro m an y for m a l i niti a tion sho w s
, ,

a n y tr a c e of K ab a lis m ov e r a n d abov e th a t of u n c o n

scious a n alogy Lik e the studi es w hic h h av e pr e c ed ed

.

it the obj ect of th is concluding book is r ath e r to

,

corr ect m isconc e ptions th a n to e st ablish nov e l vi e w s .

F ar too m uch str e ss h as b ee n l a id upon the co m m on

b asis of all the occul t sci e nc es w hil e t hos e w ho look ,

fo r th e ir e nlig h t e n m e nt m or e e sp eci a lly to the

K ab al istic app ar atu s h av e b ee n u nduly pr e dispos e d
to disc e rn K ab a l is m at the root of al l W e sh al l s e e .

th at i n m o st i nst a nc e s the conn ection w as accid ent al ,

a m att e r of a dorn m e nt l at e in its introduction or , ,

chi e fly of the h istoric al ord er The p ar am ount .

e xc e ption to this st at e m e nt is the fi rst syst e m

wi th w hich w e h av e h e r e to d eal Th e re i s no .

doubt th at M agic in the W es t o w e s its proc ess e s

"l e

a n d i ts co m pl e x ion to K a b a lis m th o ugh it w ould b e ,

folly to pr et end th at w i thout K ab a l is m th e r e w ould

h av e b ee n no W e st e rn Magic rl '

I prop o s e i n the pr es ent s ection to r e stric t the

u s e of the t e r m Magic w ith in the n a rro w li m its o f ,

i ts co m m on a cc e p tation To t ak e i t i n its h igh e r .

is th s urc f l l th v in i m gin ti ns w hich

Th e K ab al ah e o e o a e a a a o

f rm th b sis f M gic d m ny J w s d v t d t th K b l h
o e a o a , an a e e o e o e a a a are

a ls ddict d th r t busing th n m s f G d d th ng ls f th
o a e e e o, a e a e o o an e a e or e

p rf rm nc f things sup rn tur l M i G d D i ti i

e o a e o e a a .
”
o rer : r an c on n a r e

H i t iqs or T m ii
u e, C b l
o A m st rd m
. .
74
, s v . . a a e . e a , 1 0 .

1 Th str ngt h f th c nn cti n is x h ibit d by th m d rn o

‘
e e e o e o e e e o e

lit r tur f lp t g in Fr nc L G d t V i t bl S i
e a e o co or a e a e . a r an e e ‘
er a e c en ce

C b l i ti qu is still l S l l i de i l e d it is und r suc h ti l s t h t

'
a a s e a or ce er e vo e, an e t e a

th m util t d r prints G r t A lb rt L ittl A lb rt “ ” “ ”

e a e f th e th o e ea e , e e e

an d th R d Dr g n
e e pp r in h bscur by w ys f P ris usu lly
a o a ea t e o e -
a O a , a

w it h ut pl c
o d t Si m il r pr ducti ns f th l st c ntury ls
a e or a e . a o o o e a e a o

e x hibit it th n nym us Té p d Z t
s ee e a oCl f d l o
'

tes co c e oroas r e ou e e a

Gr a n de Cabal e d iv i n a toi r e des M rges e , s . 1

.
, 1 7 96 .
 O ther Qi han h els of Qteoteri e Glrabiti on ‘
44 1

s ens e “ as
equiv a l e nt to D ivin e Wi sdo m w ould m ak e
, ,

it sup e rfluous to inqui r e w h e th e r it conn ects w ith a

tradition w hic h l ays cl ai m to the s am e d e fi n ition .

The qu e stion a s i t i s und e rstood h e re i s r ath e r

hi storic al th an m et a physic al an d i s conc e rn e d only ,

w it h the W e st e rn w orld The Whit e a n d Bl ack .

M agi c of the M iddl e Ag es constitut e s a kind O f

spurious pra ctic al K ab alah w hic h r e pr e s e nt s J ewish
e so te ric sci e nc e d eb as e d to the purpos e s of the
sorc e re r an d it is n ec e ss ary th at w e should e sti m at e
,

i t at its tru e w orth b ec a us e it has b ee n the subj ect

,

of m uch m isconc e ption not only a mong u ninstruct e d

persons but e v e n profe ss e d stud e nts .

A study of the Z o haris tic w ritings th e i r d e v e lop ,

m e nts a n d co m m e nt a ri e s e v e n w ith the sl e nd e r ,

m at e ri al s w hich a re offe re d in t hi s w ork w n l s ho w ,

th at the e nds propos e d by the sp e cul ativ e K ab al ah

a re v e ry d i ffe r e nt fr o m the e voc ation of spirits the ,

r aising of ghosts the discov e ry of conc e a l e d tr easure s

, ,

th e b e w i tc h m e nts an d oth e r m u m m e ri e s of C e r e m oni a l

M agic The K ab alah d o es ho w ev e r count e n anc e

.
, , , ,

as w e h a v e s ee n the doctrin e of the po w e r r e sid e nt

,

in D ivin e N a m e s l an d it i s i n fact o n e of the

' '

burd ens of its i nh e rit a nc e O f the an tiquity an d .

di ffusion O f th at d o ctrin e th e re ca n b e n o doubt ; i n

o n e or ot he r of its for m s it has O bt a in e d a l m ost
univ e rs ally an d l ik e a l l univ e rs al b e li e fs b e hind
, , ,

the ins e ns at e c h a ra ct e r w hic h i t e x h ibits e xt e rn ally

It wo uld be un w is t d ny th t th r is high r s ns but

e o e a e e a e e e,

such tt m pts
a e to pr s nt it D Fr n H rt m nn s M gic W hit
e e as r . a z a a
’
a e

and B l ck a a re m uc h t hig hly c l ur d t p ss ss

oo y hist ri l o o e o o e an o ca

v lu
a e .

t See the m i p rt nt c h pt r
o a a e on the N am e o f G od in J . L eus den
’
s

Pl uto/ogre: H ebr e w , 1 67 2 .
 ”
44 2 GIhe B artrine
‘
aah i
gl tters ture of the fi ahal ah

th er e m ay b e a n in w ard r e ason w hich a ccounts for ,

it Without att e m pting an i nquiry in w hic h w e

.

should be prob ably b affl ed it i s suffici e nt h e re to ,

i ndic at e th at at the sourc e s to w h ich K ab al istic

tra dition is ge n e r ally r e fe rred n am e ly A kkad ia , , ,

Ch ald aea an d B abyloni a t his doctrin e pr ev ail ed ; i t ,

w as no doubt brought out of B abylon by the J e w s ,

a n d th ey c a rri e d it w ith th e m into the disp e rsion of

the t hird e xil e I t inspir e d a w hol e cycl e of b i z arre

.

l eg e nds conc e rning Solo m on an d his m arve ls M ore .

th an this i t m ay b e s aid to b e dir e ctly conn e ct ed

,

w ith the K ab al istic sy m bolis m conc e rning the d ivin e

po w e rs an d qu al iti e s att aching to the H ebrew

a lph ab e t The w orlds w e r e m a d e so to sp e ak by
.
, ,

the instrum e nt of a singl e l e tt e r an d four l e tt e rs ,

a re the living forc e s w h ich a ctu a t e t he m Th e r e can .

b e t he r e for e no qu e stion th at ev e ry K ab alist acc e pt ed ,

sy m bolic ally at l e ast the doctrin e of the po w e r of ,

w o rds I t m ust ha v e p ass ed v e ry e arly i nto u n

.

fortu n at e s acre d n a m e s w er e w ritt e n

on a m ul ets an d t alis m ans w hich w e re us ed to h ea l
dis eas e s to av e rt evi l ch a nc e s a n d so fo rthrj B ut it
,
‘

w as a p a rt a lso of the Ch ald aea n doctri n e th at the

r f W rm s d p sing
The Sep/zer R az i el , r f rr d
e e e to E l eaz e o o , an
’

as a n a ng lic r v l ti n t N h h b n lr dy m nti n d Wit h

e e e a o o oa ,
as ee a ea e o e .

its t lis m ns d p hiltr s its d ubl s l f S l m n its m ystic

a a an e , o e ea o o o o , or

o ccult lph b tic l sy m b ls its figur s f th g v rn m nt f vil

a a e a o , e or e o e e o e

spirits d its c nj ur ti ns by m ns f h D ivin N m s t his w rk

, an o a o ea o t e e a e , o

c nstitut s
o f th st r h us s
e f m di v l m gic b sid s b ing
one o e o e o e o e ae a a , e e e

c hi fly r sp nsibl f th w h l f h pr ctic l K b l h
e e o e or e o e o t e a a a a a .

I S f r g rds th rly Christi n c nturi s th qu sti n is

“r
o ar as e a e ea a e e , e e o

s ttl d by r f r nc in th thi rty t hird S rm n f O rig n b y w y f

e e a e e e e e -
e o o e a o

c m m nt ry St M tt h w w h r in llusi n is m d t b k f
o e a on . a e , e e a o a e o a oo o

e x rcism s dj ur ti ns f D m ns p ssing und r th n m f S l m n

o or a a o o e o a e e a e o o o o ,

w h ic h w d ubt th pr t typ f th l t r K y d G i m i
as n o o e o o e o e a e e s an r o r es .
 O ther O hauuel s of O s aterie flim bi tiou 44 3

poss e ssor of the Divi n e N a m e could i n som e obscu re ,

f ay influ enc e the God to w ho m i t w as attribut ed

,
.

Abo v e all the d e m ons an d e vil spirits b ec am e

,

subs e rvi e nt to the po w e r of s uch w ord s H e re is .

the g e r m of w hich the l ast d e v e lop m e nt or r ath e r ,

the fin al corruption is to b e found i n the Fr e nch ,

gri m oi re s of Bl ack M agic .

I t w as bro adly sp eak i ng so m ew h e re about the

, ,

fou rt ee n th c entury t hat a L atin l it e rature ros e up in

E urop e p assing subs equ e ntly into the v e rn acul a rs of
,

v arious countri e s cont aining proc e ss e s for co m p e l ling ,

spiri ts by m eans of D ivin e N a m e s w hich are corrup

tions of H ebrew t e rms “ The proc e ss e s pr et e nd to .

b e tr ansl at ed fro m the H ebr ew but i f so the , , ,

origin als a re not e xt ant The chi e f of th e m is known .

“
as the K ey O f Solo m on o f w hich th e r e a re tw o ,

rec ensions m ore corr ectly r eg ard e d as d isti nct w orks

,

und e r an id e ntic a l titl exl A m ong the points w hich '

should b e obs e rv e d conc erning th e m is the fact th at

w hil e th e y a re conc e rn e d w ith all cl ass e s of spirits ,

good a n d e vil for e v e ry v a ri e ty of purpos e but

.
, ,

m ostly i l l icit th ey cont a in no for m ul a: for d e a l ing

,

w i t h the d e ad and this I think indic at es th ei r , , ,

J e w ish ori gin for the J e w s h ad v e ry strong fee lings

,

as to the s a cr e d n a tur e of the r e pos e of the hu m a n

'
J e n Wi r
a e , a d em o n l gist
o o of the sixt nth c ntury in
ee e , his
H i
zs to r es , D i spu tes et D is cou r s des I l l u s ion s et I mpos tu r es dc: D i d o/es ,
giv s list f m gic l w rks curr nt t hi p ri d und r gr t n m s
e a o a a o e a s e o e ea a e

of th p st d p ints
e t t h t th
a , t w hic h t h y d
an l w it h h
o ou a e ar e ea as

d pr v d th m st s cr t int rpr t ti n f th D ivin L w k n w n

e a e e o e e e e a o o e e a , o as

K b l h m ng th J w
a a a S th r print
a o f t his w rk P ris
e 88 5e s -
ee e e o o , a , 1 ,

i .
, 1 75 .

1 A
'
wo rk p s ing und r t hi n
a s e s a me w as c nd m n d i
o e e n a D ec r ee o f

Pp o e A nt i us on v an Da l e : D e O r igi n e et Pr ogr a m
I dolatr ice, A m st rd m 696 p 5 5 8
e a , 1 , . .
444 a n guanine anti fittem tur e at the fi ahal ah

soul O ut of th es e tw o w orks th e r e w as d ev eloped

.

subs equ e ntly a l a rg e r v a ri ety of proc e ss e s mor e ,

distinctly spu rious w hich did e nt e r into n ecro ,

m antic myst e ri e s Th ey b e got also m any v a ri ations

.

ad apt e d for the u s e of Christi an O p e r a tors an d con ,

t ain ing s acr e d w ords the e ffic a cy of w hich would not

h av e b ee n so pro m ptly a ckno w l e dg e d by a H ebr ew .

I t is o n e thing to not e the e xist e nc e of this

lit e ratur e a n d to con fe ss i ts d e riv ation ; it is anoth er ,

an d a s I think a n u nfortun at e policy to e x al t w orks ,

“ ”
l ik e the K ey of Solo m on into e m b o di m e nts of
g e nu in e K ab alistic tr adition I t is an i nsult to the .

r abbins of the Holy Synod to sugge st th e ir conn e ction

wit h the pu e ril iti es an d i m b e cility of C e r e m oni al
M agic I t has b ee n don e in E ngl and an d is b eing
.

don e at this d ay i n Fr anc e “ The profe ss e d K ab al istic .

occultists of the l att e r country w ould actu al ly s ee m

to a scrib e a sup e rior i m port anc e a n d an addition al
a sp ect of m yst e ry to the w o r t h l e ss Cl avicl e s of
Solo m on by r e pr e s e nting th at th ey a re the only
,

w ritt e n m e m ori als o f a m ost s e cr e t or a l br a nch of

pr actic al K ab alis m inst ead of the fi n al d eb as e m ent of

a p e rfe ctly tr a c e abl e i f not ration ally account ab l e
doctrin e conc ern ing D ivine N am es D r Pap us . .

“
obs erve s : The pr actic al p art of the K ab al ah is b are ly
indic a t ed in a few m anuscripts sc a tt e r ed throug h our
gr eat l ibra ri e s At P a ris the B i bl iot/zegu e N a tion ale
.
,

poss ess es o n e of the fin est e x e m pl ars of w hich the ,

r is s m gr und f supp sing th t th first xpr ss

Th e e o e o or o a e e e

att m pts t id ntify M gic w ith K b lis m m ust b r f rr d t G r m ny

e o e a a a e e e e o e a .

Th r nu m r us rli r x m pl s but W lling s Op M g ’

e e are e o ea e e a e , e us a o

C ob /i ti m H m burg
a a s cu 7 6 5 is g d inst nc
, a d it is ls
, 1w rk , a oo a e , an a o a o

of s m int r st
o e e e .
 O ther Qi han uel s of (E s oteri c QIraIti ti mt
C
44 5

origin i s attribut e d to Solo m on Th e s e m anu scripts .

,

ge n er ally k no w n und e r the n a m e of Cl a v icles are the ,

b asis of al l the old gri m oire s w hich ci rcul at e in country

pl ac e s (the G re at an d Littl e Alb e rt R ed D r agon a n d ,

E n c/zi r i diou ) an d of t hos e w hich driv e pri e sts into

”
m e nt al a l i en ation by sorc e ry (Gri m oi r e of H onorius )
The st at e m e nt do e s not e xhibit full acqu a int a nc e
w ith the w orks w hich i t m e ntions ; the E n cfii r id i on
“
i n its earl i e st forms o w e s li ttl e to the K eys of
”
Solomon an d the Gri m oir e of H onorius i s not m or e
,

conc e rn ed w ith sorc e ry th a n are ritu als l ik e the R ed

D r agon Fin ally the int ell e ctu a l a n d m or a l di ffe re nc e
.
,

be t w een the Cl avicl e s an d th e i r d e riv ativ e s is so slight

th at i t i s sc arc ely w orth l abou ring As re g ards th e i r .

scope an d int e ntion the Cl avicl e s are t he m s e lv e s

,

gri m oir e s I h av e i nd ic at e d the possibility th at

.

be hind the anci ent doctri n e of the virtu e r esid e nt in

c e rt ai n th e u rgic w ords an d for m ul a: th e r e m ay b e
conc eal ed a s ecret of the s anctu ari es ; so also the
app a r atus of C e r e m oni a l M agic m ay b e a tr av e sty

an d disfigur e m e nt of an occult pr actic e known a lso

to the occult s a nctu ari e s but no o n e i s on the track ,

of th es e m yst e ri e s w ho b e gin s by m ist ak in g s zjgrzu m

for s ign a tu m on the o n e hand or the m util at ed
r efl ection for the origin al on the oth e r .

The ge n e r al fact re m a ins th at it i s by the

p e rv e rsion of the K ab al ah th at w e h av e obt ain e d the
gri m oi re s an d th at the sy m p at he tic stud e nt of the
,

J ew ish tradition m ust tol e r at e this un w e lco m e fact as

he be st can “ .

A rk b l nging t t his cl s but m r l b r t

wo e o do a s, o e e a o a e an

int r ti ng t h n m t f t h m g t h w t h t J w i p s si n
e es a os o e , oes o s o a a e n os es o

of th e H ly Tr di ti n f th K b l h
o a d ls
o sf th o cr t f e a a a an a o o e se e s o
 QIhe g oetri ue au b fitt t f th fi ahal ah
C
446 et a ur e o e

I should pr e fer to ignor e altog eth e r thi s s o c all ed -

pr actic a l p art of the K ab al ah but so m uc h i m port ,

a nc e h aving b e e n a ttribut e d to it by m od e rn occultists ,

it s ee m s n ec e ss ary for the s ak e of co m pl et e n ess to

s ay so m ething bri e fly O f its m a t e ri a l s a n d its m e t hod .

I t w as conc e rn e d abov e al l w ith the n am e s of God ,

fi rstly as th ey are fo und in H oly Scriptur e an d

, , ,

s e c o ndly as t hei r m yst e ri e s w er e d ev e lop e d by

,

m ea ns of K ab a l istic proc e ss e s I t attribut e d c e rt ain .

n a m e s to the S epki rotk an d th e s e w e r e r eg a rd e d as ,

a n alogous to the d ivin e forc e s and attribut e s

a ssoci at e d w ith the S epki r otk .

The D ivin e N a m e conn e ct e d w i th K otker w as

th at signi fying the ess e nc e of the D e ity E lt eiek ,

Th a t of Cli o em a /c i s od et/z or Tetra

( A H I H ) .
j j /
, ,

g r a m m a ton co m m only r e nd e r e d J eh o v a h (J HV H )
, ,

a n d susc e ptibl e of t w e lv e p er m ut a tions si m il ar to ,

th e s e al ing n a m e s of I H V in the Se p h er Y e tz i rah .

Th es e p er m uta tions are c al l ed B ann e rs by the

K ab al ists The n am e j efiov a /z E /okim (J H V H
.

A L H I M) is attribut e d to B zu o k an d signi fi e s God

’

of Gods E l (A L ) i s r e fe rred to Ckes ed an d its

.
,

m e aning according to R o s e n ro th is God of Gr ac e

, ,

a n d Rul e r of M e rcy Geou r czk is i n corr e spond e nc e .

with E l o/zi m Gi oor the strong God w ho av e ng e s the ,

pr ctic l M gic b qu t h d th first t h i ld r a d th s nd t hi

a a a , e ea e e o s e e n e eco o s

y ung r
o eW h t h pp n d w h n t h r w r m r t h n tw s ns
s on a a e e e e e e e o e a o o

d s t pp r —S th B k f th S cr d M gic tr nsl t d by
.

”
oe no a ea . ee e oo o e a e a , a a e

S L M G g
. . M th rs L nd n 898 Th rigin l is MS
ac re or a e , o o , 1 . e o a an .

in th A rs en l L ibr ry P ris d b l ngs t th 8 th c ntu y b t it

e a a , a ,
an e o o e 1 e r ,
u

cl i m s t h v b n w ritt n in H br w in th y r 45 8 w hich cl i m
a o a e ee e e e e ea 1 ,
a ,

by th int rn l vid nc is m nif stly i m p stur E v n its J w ish

e e a e e e, a e o e . e e

a u th rship is unlik ly Mr M t h rs w h h c rt in ruditi n b t

o e . . a e , o as a e a e o u

is d v id f critic l j udgm nt cc pts v ry cl i m dv nc d by t his

e o o a e , a e e e a a a e

w rk cc pts th t f th K y f S l m n “ ”
o h
, as e a e a o e e o o o o .
 O ther QIhamtel s at O s oterir flirahi ti on 447

cri m e s of the w ick e d B l aa li v cz B o o tit is the D ivin e

.

N am e of Tipb er et/z (A L V H V D A Th) ; f edor a /z

or A d on a i Tz a oaot/z (A D N I Ts B A V Th) the God ,

or Lord of H osts is conn ect ed w ith N etz a ck ; E l o/tim

,

Tz a oa otlz of si m il a r m eaning b elongs to H od

, ,

S /za czda i E l C/ta i (ShD I A L C h I ) the o m nipot ent

’
,

l iving God i s r e fe r abl e to j es od ; A don a i Mol e/é}:

,

( A D N I M L K ) to
But the te n S op/zi r ot/z are n atu r ally conn ect e d
with the te n n u m b ers an d he nc e th e re w as an occul t
,

po w e r r esid e nt in n u m e rals an alogou s to th at which

w as inh e r e nt in the H e br e w l e tt e rs ; the d ivin e

n am e s b elonging to the Sep/zi rotft w e r e thos e also of

the sc al e of the d e n ary but ov e r a n d a bov e th e s e
,

th e re w ere oth er n am e s r e fe rr ed to the n u m b e rs

b as ed on the n u m b e r of the l ett ers which g av e
e xpr e ssion to th e s e n a m e s Thus the n u m b e r o n e
.
,

w as r e pr e s ent e d by the singl e l e tt e r j od und e rstood ,

a s a D ivin e N a m e a n d not in its alph ab etic al ord e r

,

i n w hich it is equiv al ent to te n The nu m b e r two .

w as r e pr e s e nt ed by JH an d A L ; the n u m b e r thre e

by ShD I = Shadd ai the nu m b e r fou r by J H V H an d

A H I H ; fiv e by A L H I M to w hich I pr e su m e th a t
,

C hristi an K ab al is m has add ed JH ShV s e/zos /zu a /z

or J e sus ; si x by A L V Th I M an d A L G B V R ;
se ve n by A R A R I TA a n d A ShR A H I H ; e ight
by A L V H V D A Th a nd J H V H V D A Th ; n in e
by J H V H Ts B A V Th A L H I M G B V R an d J H V H
, ,

Ts D Q N V ; te n by A L H I M Ts B A V Th an d by the
e xt e nd e d Tetr ag r a m m a tom JV D H A VAV H A .

I t m ay b e add ed i n this conn e ction th at according to

C orn el ius Agripp a si m pl e n u m be rs w e re u s ed to
e xpr e ss d ivin e things nu mbe rs of ten w ere for
,
4 48 Gihe g as tri u e
‘
s ub fitteratu re of the fiahal ah
c el esti al nu m b e rs of o n e hundr ed fo r e arthly an d
, ,

n u m b e rs of a thous and for things to c o m e The .

D ivin e N a m e s an d th e ir qu alific a tions w e re also

t abul at ed in r e fe r e nc e to the t w enty tw o l ett e rs -
.

O f th e s e n am es the gr ea t est po w e r an d vi rtu e

w e r e a ttribut e d to the Tetrag r a m m a ton w h ich w a s ,

the ro o t an d fo und a tion O f a l l an d the ruling forc e of

the w orld ; its tru e pronunci ation a s a lr e a dy s ee n , ,

w a s o n e of the s e cr e ts of the s a nctu a ry a n d fo r

K ab alistic m agic w as the m ast e r key of all s ucc e ssful

op e ration With t h is w as conn ect ed the n a m e of
.

7 2 l e tt e rs o bt a in e d by th e K a b a l istic co m p ut a tion of
th e n u m b e rs of the l e tt e rs of Tetrag r a m m a ton a ft e r a

conv ention al m ann e r as follo w s ,

J od 10

J od H e 15

J od H e V au 21

Jod H e V a u H e
,
26

Aft e r the D iv in e N am e s co m e thos e of the

,

ord e rs o f the ang e l s an d the chi efs of the hi e r archy ,

conc e rning whic h so m e thing h as b ee n s aid al r eady i n

the s ection on K ab a li stic Pn e u m a tology I t w ould .

s e rv e no purpos e to e n u m e r at e all the co m pl ic at e d

a pp a r a tus d e v e lop e d in t h is conn ection The ten .

a rc h a ng e l s a n d the te n a ng e l ic ord e rs corr e spond e d

to the te n divin e n a m e s conn e ct e d w ith the Sepkzr ot/t

'

an d the n a m e of 7 2 l e tt e rs h ad 7 2 o th e r ang e ls

attribut e d th e r e to w hos e n a m e s w e r e e xtr a ct ed by a

,

c o nv e ntion al d evic e fro m E x o dus x iv 1 9 2 0 2 1 .

, , .

Th e re w e r e a ng e ls o f the c a rdin al points rul e rs o f ,

the fou r e l e m e nts a ng e l s O f the pl a n ets a ng e ls of the

, ,

D ivin e pre s enc e an d i n opposition to all t hes e t he r e

,

w e r e a lso e vil spirits princ e s o f D e vils h eld to b e

, ,
 O haunel s of O s o teri t O rahi tiou ‘
449

o ffensiv e i n the e l e m e nts an d so forth This , .

a pp ar a tus p ass e d bod ily ov e r to the c e r em oni al

m agic of the m iddl e ag e s w hich the d eb as e d ,

K ab alah m ay b e s a id to h av e constitut e d a n d rul e d

throug hout a n d it i s for this r e ason th at W e st e rn
,

conv e ntion al m agic has so l ittl e conn ection w ith

folk l or e
-
.

11 .
—TH E K A BA LA H A N D A LC H E M Y

Som e
re fer enc e has b een m ad e to the subj e ct of
H e r m e tic tr adition w he n consid e ring the K ab al istic
“
tr eatis e e ntitl ed P u rifying Fi r e W e h av e th e r e .
”

s ee n th at the H e r m e tic an d K ab alistic philosophi e s

are g e n e r ally a scrib e d to a co m m on sou rc e a n d this ,

i s the c as e w ith sy m p ath e tic as w el l a s hostil e critics .

The qu e stion ho w e v e r i s exc eedingly co m plic a t ed

, , ,

an d though I should h av e m uch h e si t ation i n

d i ffe ring from such a cons e nsus of a uthoriti e s } I
am not l e ss su r e th at as r eg ards the br anch of
H e rm etic philosophy w hich is k no w n und e r the
n am e of a lch e m y w e should b e e xc eed ingly ,

c ar e ful abou t m aking an d acc e pting st at em e nts .

W e m ust b egi n first of all by distinguishing the

e a rl i e r books a scrib e d to H e r m e s Tris m egistu s a n d ,

not conc e rn e d w ith the tr ans m ut ation of m et als 1 ‘

,

In a p m phl t ntitl d
a ci nc f A lchy my by S p r
e e e The S e e o ,
”
a e e

A ud s g s f m di v l E ur p “
F
e, R R t A C
ra . th . . e . .
, e a e o e ae a o e a re

s id t h v d riv d th ir kn w l dg f t his su b j ct ( ) fr m th
a
”
o a e e e e o e e o e , 1 o e

A r b ( ) fr m th h irs f th tr diti n l l r
a s, 2 o e w id nti fi d b y th
e o e a o a o e no e e e

n m K b l h (3 ) fr m nci nt E gypt O f t h s ll g d s urc s

a e
“
a a a ,
”
o a e . e e a e e o e ,

th fi st nly is hist ric lly c t in

e r o o a er a .

f C m p r h w v r th n ny m us pr f c t th first E nglis h
o a e, o e e , e a o o e a e o e

tr nsl ti n f th D ivin P im d t h t f D J hn E v r rd 65
a a o o e e o an er, a o r. o e a , 1 0

FF
450
C
GIhe B eetri u e aah fi
ghterature at the fi ahal ah

fro m such l at e co m positions to m ak e u s e of no ,

strong e r t erm as the E m e r ald T abl e an d the ,

Gold e n Tr e atis e Wh e n I s aac My e r affir m s th at .

m any of the doctrin e s of the K ab al ah m or e or ,

l ess v e il ed m ay b e found i n the bo oks attribut ed

,

to H e r m e s Tris m egis tu s f
the r e fe r e nc e obt ains ,
i

only a n d c an b e i nt e nd ed only to the D i v i n e

, ,

Poi m czu der th e A s cl ep i os an d ,

ot he r tr acts the ,

e xist e nc e of w hich ca n b e tr ac ed a bout or prior

to the fourth c e ntury A D W e m ay s e arch ,
. .

the Gr ee k a lch e m ists in v a i n for any d e finit e

doctrin al conn e cti o n w i th th e s e w orks though ,

H e r m e s is n atur ally i ncl ud e d am ong the gr eat n am es

of a ntiquity w ho are a ssoci ated w ith the m aking of
gold a n d th e r e are also oth e r r e fe r enc e s to this
,

m ystic a l p e rson ag e Whil e w e m ust discount .

a ltog e t h e r such e xtr e m e O pinions as th a t of I s a ac

C as a ubon w ho r e pr es ents the e a rl i e r H e r m etic

,

tre atis es as the w ork of a K ab al istic ad ept w ho

w a s prob ably a Jew of A l ex an d riafi w e h av e
n u m e rous g e n e r al r easons for a d m itting th at th e r e
w ere p o ints of c o nt act b et w ee n N eo Pl atonis m -

her th p ss ssi n f th gr t E lixir f th Phil s ph rs is

e e o e o o
“
e ea o e o o e

ascrib d t H r m s T m im
e o S ls D W t tt bs rv ti ns
e e er ax us . ee a o r . es co
’
s O e a o

pr fix d t hi v rb ti m r print C ll ct n H r m tic l L nd n
e e o s e a e , o e a ea e e s ,
vo . 2, o o ,

1 8 94

P hil s phy f I b G bi l pp 66 6 7
The o o o n e ro , . 1 , 1 .

1 M B rt h l t h w v r bs rv s th t th d/ ttribut d t
“ “
. e e o , o e e , o e e a e r e a e o

th J w s in th pr p g ti n f lc h m ic l id
e e e s r c lls t h t w hich th y
o a a o o a e a ea e a a e

en j y d t A l x ndri during th c nt ct f G r k cultur w ith th

o e a e a a e o a o ee e e

cultur f E gypt d Ch ld
e o I t is kn w n t h t th J w s x rcis d
an a ea . o a e e e e e an

influ nc f th first i m p rt nc in this fusi n f th r ligi us d

e e o e o a e o o e e o an

sci nti fic d trin s f th E st d f G r c w hich pr sid d t th

e oc e o e a an o ee e, e e a e

birth f Christi nity Th A l x ndri n J w s w r f m m nt e e or o n e o e at

—
o a . e e a a e

th h d f sci nc d ph il s phy
” ’
e ea o L O igi
e d l A l l im i
e an o o . es r n es e cz e,

P ris 8 8 5
a , 1 .
 O han nel e of O s oterie Gli ahi tie u c
45 1
‘

an d the
“
s ee n i n an ea rl i e r s ection
K ab al ah, as .

The conn ection of alch e m y w ith H er m es is not

th rough the H e r m e ti c books of the N eo Pl atonic -

p eriod an d its K ab al istic corr e spond e nc e s m ust also

,

b e sought e ls ew h er e A m ong the w ritings of Z o sim us .

the Pan o po l ite w hich b e long to the thi rd cen tu ry l

' '

, ,

th e r e is a quot ation fro m the Tru e B ook of So phe

“

the E gypti a n conc e rni n g the D ivin e Lord of the

H ebrews an d the po w ers of Sa b aoth w hich afli rm s ,

th at th e re are tw o sci e nc e s a n d two wisdo m s th at ,

of the E gypti ans an d t hat of the H e brew s the ,

“
s econd b eing rend e re d more sol id by D ivin e
J ustic e : B oth co m e fro m r em ot e age s ; th ey do
”

not i nv e stig at e m at e ri al an d corru ptibl e bodi es th e ir

g en e ration op er at e s ind e p end e ntly of an y fore ign
action sust a in e d by pr ay e r an d d ivin e gr a c e
,
Th e n .

co m es the following signi fic ant p ass ag e which ,

a ccou nts for tlie p h ilosophic al work of alch em y

“
be ing l ik en ed to th at of God i n the creation The .

symbol of ch e mistry i s d r aw n fro m cr ea tion (in the

M . l e C he v li r
in hi E i
a e l I . A . d e G o u l ianov s ssa su r es

H i e glypl
ro d H p /l
zes & P ris 8 7 c nn ct H r m tic d
’
or a o on , c .
, a , 1 2 , o e s e e an

K b listic tr diti n
a a th f nt stic gr und t h t E n c h w h pl ys suc h
a o on e a a o a o , o a

an i m p rt nt p rt in th r v l ti n f th K b l h i id ntic l w ith th
o a a e e e a o o e a a a , s e a e

E dri s f th O ri nt ls
o d w it h H r m s (p
e e a an e e .

1 A L uis Figui r s p pul r w rk ntitl d L A l / i m i t l

“ ’ ’
s o e o a o , e e cz e e es

A l b im t
c is m uch q u t d by ccultists d is t h r f r pr su m bly
'

zs cs , o e o , an e e o e e a

in th h nds f s m f t h m it w ill b w ll t p int t t h t h cl ss s

e a o o e O e , e e o o ou a e a e

al l B y ntin lit r tur

za f lc h m y
e p cryph l d th w rk f
e a e o a e as a o a , an e o o

m n k b l nging t th 8 th 9th
o s e o d th c nturi s
o Th r w n v r
e , , an 10 e e . e e as e e

m uc h xc s f t his pini n
e u e d it is nly n c ss ry t
or odd t h t sinc o , an o e e a o a a e

th r s rch s f B rt h l t it h
e e ea eb c m i m p ssibl
o e I m y dd t h t
e o as e o e o e . a a a ,

thr ugh ut Figui r s w rk t h ugh x c dingly int r sting is m st

o o , e
’
o , o e ee e e , o

i ccur t r g rds its f cts d f c ns q u nc t its pini ns

na a e as e a a , an o no o e e e as o o o

an d inf r nc s C n ult
e e h p int inv lv d th t hird di ti n p 6
e . o s , on t e o o e , e e o , .
,

P ris 86
a , 1 0 .

I C ll ti d i m l l mi t G
o ec on li i
es anc e p 6 a c u
'

s es r ecs , vr a son . 20 .
45 2 El he
‘
fi eetri ue aah E i tem ture at the fiahal ah
e y es of its ad e pts ) w ho s av e an d purify the divin e
soul e nch ain e d i n the el e m e nts an d abov e al l w ho , , ,

s ep ar at e the divin e spiri t confound ed w ith the fl e sh .

As th er e i s a sun the flo w e r of the fire a c el e sti al

, ,

sun the right eye of the w orld so copp er i f it

, , ,

b eco m e flo w e r (th at is i f it assu m e the colou r of ,

gold ) by puri fic ation b eco m e s th e n a t e rr estri a l sun

, ,

w hic h is k ing on e a rth a s t he sun i s king in the ,

Th e re is no doubt th at this is a v e ry
i mport ant cit ation I t show s w hy the e arly H e r m e tic
.

book s c am e to b e r eg ard ed as alch e m ic al i n l at e r

ti m es a n d it i nstitut e s a striking p ar all e l b et w ee n
,

E gypti an a n d J e wish sci e nc e B ut th at the l att e r

.

i s the sci e nc e of the K ab alah th er e i s no evid e nc e

to cite .SO al so the r e fe r enc e to the L abyrinth
of Solo m on w hich occurs a m ong the r e m ains of
still e arli e r G ree k alch e m ists i s a m edi aev al i nt e r
p o l atio n
d I n short
'

th e c e l e br at e d
,
B y z a ntin e

coll ection which is so far the sourc e of all

,

a lch e m y sho w s no tr ac e s of acqu a int anc e w ith

,

th e J ew i sh s e cr e t tr a dition The s am e o bs e rv ation

.

a ppl i e s to the e a rly A r a bi an a n d Syri a c a lch e m ists

w h o dr e w fro m Gr ee k sourc e s though so m e e xtr a cts ,

fro m Zosi m us w ith an a lys es in a Syri ac MS

, ,
.

p o ss ess ed by the Un iv e rsity of C am bridg e m e ntion ,

the t a l is m a ns of So lo m on r e fe rr e d to the s ev en
,

pl an ets an d the po w e r w hich t hey e x ercis e ov e r

,

d e m ons Wh e n w e ad d to this th at i n spit e of such

.

e vid e nc e fo r the conn e ction b e t w e e n a lch e m y a n d the

K ab al ah a s i s offe r e d by the l at e A t s /z Meteo r epic

‘
r /

t he r e i s v e ry l ittl e as al r e ady s een to support i t in

, ,

the Zoh a r it m ust b e i n fe rr e d th at th e s e tw o e sot e ric

,

l oi d l [ bi d
‘ ‘

.
 O hanuel s of O s oteri e film hi ti ou 45 3

tr ad itions gre w u p for a long peried i n i nd e p end e nc e

of o n e anoth e r “ Fu rth e rmor e th e r e is no tr ac e of
.
,

an y sci e nc e of tr ans m ut a tion in a nci e nt E gypt an d it ,

i s w orth noting t hat the cl a i m of alch e m y ros e i nto

pro m in enc e precis ely at th at p e riod wh e n c e rt ai n
Chin es e ports w e re fi rst thro w n ope n to W e st e rn
com m e rc e I f it b e tru e as it has b ee n affir m ed th at
.
, ,

a lch e m y flou rish e d i n Chin a fro m a r e m o t e p e riod ,

th at i t poss e ss ed a l ite r atur e an d th at the t er m i nology ,

of thi s l it e r atu re offe rs an alogi e s w ith th at w h ich a ft e r

w ards pr e v a il ed in the We st it m ay w e ll b e t hat w e ,

must look to the furt he st E ast for the cr adl e O f w h at

i s usu ally u nd e rstood by H e r m etic Sci enc e n am e ly , ,

th at of tr ans m ut a tio n l The subj e ct is far too l arg e -“

to e nt e r on in t hi s pl ac e but w e sh al l do w ell to ,

r e m e m b e r th at the doctri n e of the M acrocos m an d

the M icrocos m the a n a logy b e t w e e n spiritu a l an d ,

m at e ri al the Z o haris tic sy m bolis m of the b al anc e

, ,

h av e al l b ee n tr ac ed to the O ld e st s acre d books of

the C hin e s e i The a n alogi e s m ay not b e so strik ing

is f ir h w v r t st t t h t th L yd n p pyrus w hic h
It a , o e e , o a e a e e e a

c nt ins th rli st kn w n pr c ss f lch m ic l s phistic ti n f r m s

o a e ea e o o e o a e a o a o o

p rt f Gn stic d t h urgic c ll cti n O t his p int

a o a o an e o e o . n o , see

B rt h l t s C ll ti
e e o
’
A A l l im i t
o ec G li i
on aes l
’
p 6 n czen s
’

cz s es r ees , v r a s on , e .
, .

et q se A lb rt
. P iss n w h s Tl
e e i t Sy m
o b l d A l ol im i t ,
is o e z or es e o es es c z s es a

c ntributi n f r l i m p rt nc th lucid ti n f H m tic sci nc

o o o ea o a e to e e a o o er e e e,

obs v s t h t A lc h m y m ng th Gr ks w by r s n f its v ry
er e a e a o e ee as , ea o o e

origin m ix d up w ith m gic d t h urgy L t r

, e t h nks t th a an e . a e on, a o e

phil s phic A r bs t his sci nc b c m purifi d d it w

o o a ,
t till th e e e a e e , an as no e

fift nt h sixt nt h c ntury t h t it lli d its lf fr s h w it h th ccult

ee or ee e a a e e a e e o

sci nc s pr p rly c ll d Th t th c nsid r bl nu m b r f

e e o e so a e . en ce o r a o e a e e o

alc h m ists d m nd d th K y f th Gr t W rk fr m th K b i h
e e a e e e o e ea o o e a a s ,

M gic d A lc h m y
a an O p it p 7 P ris 89
e .
-
. c .
, . 2 . a , 1 1 .

r S Th C hin s
’
ee hy D “
W A P M rtin N w Y rk 88
e e e, r . . . . a , e o , 1 1 .

I Th m t cc s ibl w rk f r f r nc is I s c My r ’
e os a e s e o o e e e e aa e s

Phil s p hy f I b G b i l
o o pp ndix B I m nti n t his hyp th is
o n e r o ,
”
a e . e o o es

so t h t it m y b t k f w h t it is w rt h S B k iii 5
a a e a en or a o . ee oo .
, .
454 ill he
<
g as tri ue au h fl i tem ture of the fi ahal ah

'

as the h av e discov e r ed th em h av e
s cho l ars w ho

thought ; as to this w e h av e no r e al m ean s of ,

d e ciding ; but th ey indic at e at l e ast the possibil ity of

a co m m on sourc e for both esot e ric tr a ditions at a

c e ntr e not as yet acknow l edg ed an d at a v e ry fa r

e poch of the p ast .

O f cours e as ti m e w e nt on an d as a lch e m ic al
, ,

lit er atur e d ev elop ed i n E urop e a conn ection u n ,

doubt edly aros e w it h the K ab al ah? “ The fi s h

Metz a repk is o n e of its evid enc es ; m any K ab alists
b ec am e a lc hem ists ; a few a lch em ists studi ed the
K ab al ah B ut it is still a slight an d occ asion al
.

conn e ction which w e m ust b e c ar e ful not to

e x agg e r at e : th e r e i s also v e ry l ittl e tr ac e of it prior

to the s ev e nt ee nth cen tu ry l w h e n writ ers l ik e Fludd ' '

conc e rn e d th e ms e lv e s w ith both subj e cts an d Khun ,

r ath i i ntroduc e d K ab a listic sy m bol is m into the

pictori a l e m bl e ms of tr ans m ut ation § .

The b e st proof of th e s e st at e m ents is the

lit e r ary h istory of the [ E S/t Metz areplc its e l f M r . .

“
A lch m y bs rv ti n c uld t pr fit in y
e , a sci nc e e of o e a o , o no o an

w y by its lli nc w it h th
a a K b l h w hic h w
a e pur ly sp cul tiv e a a a as e a e a e

sci nc —
,

e P iss n Tl e i t Sy m o l d A l / im i t p 8
e .
”
o o , i or es c o es es cz s es , . 2 .

T P iss n r f rs t his c nfusi n f

o o ccult sci nc w ith n th r
e e o o o o ne o e e a o e

m inly t P r c lsus but I h v

a o lr dy giv n full pr f f th v ry
a a e , a e a ea e oo o e e

sl nd r c nn cti n b t w n t his d pt d th s t ric tr diti n f

e e o e o e ee a e an e e o e a o o

th J w s
e e .

I A mp / itfi t m S pi tiw A f t
z w it h w hic h c m p r
ea r u th a eu er n o
’
, o a e e

s c nd tr ct f th T i m Cfi m i m S d m Str sb urg 7
e o a o e r nu e cu ecu n u . a o , 1 00 .

Th r is tr tis ntitl d Th A th f th P hil s ph rs

e e a ea e e e
“
e zo o e o o e

w h ic h p ss s und r th n m
a e f B sil V l ntin
e d sugg sts
e c rt i n
a e o a a e e, an e a e a

c nn cti n w ith K b lism b c us th t r m A th is c m p s d f th

o e o a a , e a e e e zo o o e o e

first d fin l l tt rs f th Gr k L tin
an a e d H br w lp h b ts
e o It e ee , a an e e a a e .

h as b n c ll d int r quisiti n cc rdingly but th f und ti n is

ee a e o e o a o , e o a o

e xc dingly slight M r v r th t r m is t l st
ee . ld ps ud
o eo e , e e a ea as o as e o

G b r w hil th tr tis
e e , ttribut d t B sil V l ntin is f d ubtful
e e ea e a e o a a e e o o

a uth nticity d w x clud d fr m th c ll cti n f M g t

e , an as e e o e o e o o an e us .
 t auu el s of O s oteri e fl rabi ti ou 45 5

M ath e rs obs e rv e s th at it is known to fe w an d w h e n ,

”
kno w n is und e rstood by sti ll fe w e r I f thi s w ere .
i

its position i n the y ea r 1 8 8 7 it m ay b e truly s aid ,

th at w h e n alch e m y m ost flouris he d in the W e st ,

the tr eatis e h ad n ev e r b ee n h ea rd of b e ing fi rst ,

m e ntion e d by R o s e n ro th at the en d o f the s e v e n

tee n th c e ntury P rior to th at d at e th e r e is no c as e
.

w ithin m y kno w l e dg e of its q u ot a tion by an y

alch e m ist a n d a l though the K a bba l cz D efl u da tc
,
z w as

d escrib ed on its titl e p ag e a s S cr iptu m om n iéu s p/til o -

l og is , phi l os ophi c, t/zeol og zs om m u m rel zjgi on u m , a tqu e

’

PH I L O C H YMI C I S qu a m u tilis s i m u m , I b el i ev e th at
only o n e alch e m ic al writ e r conc e rn ed hi m s el f w i th i t
a ft e r the a pp ea r a nc e o f its fr ag m e nts am ong the
“
A ppa ra tu s i n L i br u m S o/za r T h is w as the Lov e r .

of Ph ilalethes w ho col l ect e d an d tr a nsl a t e d the

,

fr ag m ents i n 1 7 1 4 a n d also publi sh e d i n the s am e

“
y ea r A Short E nqui ry Conc erning the H e rm etic
”
A rt 1 w hich i ntrod uc es c e rt ain cit ations fro m the
,
'

1 5 s] : Metz a r eplz an d conn e cts th em w ith the

sy m bolism of the D o v e s of D i an a fi rst introduc ed
into alch e m y by E ire n aeu s Philalethes .

I t follows ho w ev e r fro m w h a t has b ee n st at ed

, ,

pr eviou sly th at the lit e ra ry conn e ction b e tw ee n the

K ab alah an d alch e m y do e s not b egi n so l at e as

bb l h U nv il d I ntr ducti n p 5
“
The K a a a e e , o o , . 1 .

1 R print d in D Wynn W t t C ll t
’
“
e e H m ti
r . l 3 es co t s o ec a n ea er e ca , v o .
,

L nd n
o 894 ; h pr f c
o , 1 w hic h ist et by th dit r st t s t h t th
e a e, no e e o , a e a e
“
Sh rt E n quiry w w ri tt n w it h sp ci l r f r nc
“ ”
o as t h /E l e e a e e e e o t e s z

M t p/ but t h r s m s
e za r e z, f und ti n f t his vi w Th littl
e e ee no o a o or e . e e

tr ct is l rg ly c ll cti n f pini ns d qu t ti n
a a e a o e to l w yso O o an o a o s, no a a

d riv d fr m th b st s urc s f its ut h r pp rs t r g rd E d w rd

e e o e e o e , or a o a ea o e a a

K ll y
e e d E li A s hm l
an f q u l ut h rity wi t h th
as c k n w l dg d
o e as O e a a o e a o e e

ad pt f lc h m y
e s o a e .
45 6 Gihe gas tri ue
‘
aah fitterature of the fi ahal ah

"
the fi rst qu art e r o f the e ight ee nth c e ntury an d 6

t houg h the {E s }: Mete a repk s ee m s to h av e be e n cit ed

m e thodic a lly by o nly o n e w rit e r the influ e nc e of the ,

K a bba l a D eu u da ta m ay b e tr a c e d i n G e r m a ny soon a ft e r
its publ ic ation by m e an s of an anony m ous tr act w hich
pr et e nds to tr e at of the c he m ic a l K ab alah l (ca oa la ‘ ‘

cky m ica a n d h as th e s e w ords on its h e a dlin e This

) .

littl e w ork is incid e nt a lly of i m por tanc e i n m or e th an

one r e sp e ct O n p 1 6 t he re is a curiou s F igu r e:
. .

Ca ba l a w h e r e the light fro m the B u s B u l i a m falls

on a b eard e d figure holding the co m p ass i n the right
an d the squ a r e in the l e ft h a nd thus giving the ,

ch ar act e ristic sy m bol s of em bl e m atic M asonry i n

conn e ction w ith the s e cr e t sci e nc e s at a d at e w h e n
such a conn ection w ould sc a rc ely b e e xp e ct e d on
the Contin e nt by m od e rn sc hol arship Th e r e are al so .

so m e obs e rv ations Worth noting on the s ubj e ct of

r eg e n er ation which a re us e ful for the m ystic al asp ects
of alche m y ; Un fortun at e ly the corr espond e nc es
’
u

b e t w ee n the K ab alah an d tr ans m ut ation s eem to b e

confin e d to the titl e w hich I h av e quot e d .

xc pt such sl nd r n l gi s th c rr sp nd nc tr c d by
I e e e e a a o e as e o e o e e a e

A d b t w n th t h r w rlds f J n D E p g t d th
’
Sapere u e e ee e ee o o ea s a ne an e

f ur w
o o rlds f th K b lists S H rm tic A rc nu m C ll ct n
o e a a . ee e e a ,
”
o e a ea

l I (W t t E diti n ) L nd n
’
Chem i ca, vo . 8 93
es co t s o , o o , 1 .

l Ca oa lce o er i or D es cr ipti o das i s t, B ru u dl i cfie B escfir i eou ugu n d

"

E n veis u ng a ll er n a tu r a l i s c/zcn a nd aoer n a tu r a l i s c/zen D i ngen

boi edu r clc das Ver bu m F i at da s a ll es er s cfias u tz H am burg , 1 680 .

The r e w as l t r diti n Fr nkf rt 7 6

a a e e o ,
a o , 1 1 .

w rk f si m il r pr t nsi ns is F Ca ba l a City/ m i ca
’
1: A
2 o o a e e o . K i ern s

con cor da n ti a cfiy m i ca ,

M l us n
A zot/z Pfii l os op/zi cu m Sol ifical u m , u ha e ,

1 606 . H r e e th t r m C b l is si m ply c tchw rd d riv d fr m

e e a a a a a o e e o

P r c lsus
a a e , an d is us d in t his s ns by
e c m pil r b l nging t the e a o e e o o e

gr up f P
o o r c lsi n xp n nts f w h m B n dictus F ig l
a a e a e o e d
, o o e e u us an

A l x nd r
e a e v on Suc h t n th en m s w m st r m m b r d l st
are e a e no o e e e e or ea

f rg tt n
o o e .
 O hanu el s of O s oteri e Eirahi ti on ‘
45 7

The m ost i m port ant i nfor m ation on subj e ct the

“
might b e e xp ect ed i n H o e fer s H i story of ’

w hich cl a i m s to includ e an e xposition

of K ab alistic doctrin e s conc e rning the philosophic a l

ston e but the t e r m prove s on e x am in ation to b e
,

u s ed i n the loos e s e ns e of the p e riod an d out of ,

tw o v e ry l arg e vol u m e s t he r e a re only two p ag e s

d evot ed to the subj ect of the K ab al ah 1 The .

a uthorsh ip of the Se phe r Y e tz irah i s a ttribut e d to

R A kib a an d th at of the Zoh ar to R Si m e on

.
,
. .

I t is also affir m e d th at J ew ish a n d A r abi a n al ch em ists

poss ess e d an old knowl e dg e of K ab al istic book s ,

a nd th at th ey w e re h eld by ad e pts in as m uch

honou r as thos e of H e rm e s Tris m iges tu s The .

e vid e nc e i s un fortun at e ly w anting an d as M , .

H o e fe r a lso m aint ains th at the sci e nc e O f tr ans

m ut ation w as pursu ed in anci e nt E gypt i t w ould ,

be un s a fe to acc e pt his opinion unsupport e d by

oth e r a u thority i
B e fore di s m issing the K ab alistic conn ections of
alch e my a w ord m ust b e s a id conc e rning tw o works
,

w hich h av e be e n suppos e d to b e e x a m pl e s of th at

con n e ction an d to w hich som e i mport anc e has be en

,

F rdin nd H f r
e a oe e : H is toi r e de l a C/zi m ie depu is l es temps l es
’
pl u s r ecu l
q j us u a n otr e (poque com pr en c mt w ee an a ly se deta i l /(e
des MSS al cki m i qu es de l a B ibl iot/zequ e R oy a le de Pa r i s
. u n ex pose dos
v ls P ris
doctr i n es caba l is ti qu es s u r l a Pierr e Plzi l osoplzal e, e tc , . 2 o .
, a ,

184 84 3
2, Mr H C B lt n bs rv s t h t t his gr t w rk is
1 . . . . o o o e e a ea o

sup rs d d f
e e th
e MSS c nc n d by th r rc h s f
so ar as e . are o er e e es ea e o

B rt h l t S
e e o A S l ct B ibli gr p hy
. f Ch m istry Sm it hs n i n
ee
“
e e o a o e , o a

M isc ll n us C ll cti ns W hi ngt n 8 93 p 9

e a eo o e o , as o , 1 , . 1 1 .

1 T i pp 4'

44 . .
, . 2 2 -2 .

I Th r i ind d uth rity ci t d n m ly th A pp t f

e e s ee o ne a o e , a e , e a r a us o

R th K b D
ose n ro i 44 44 3
, d t his is
a
q u t ti n fr m th
. en . , .
, 1- , an a o a o o e

E MM t pl c 7 e z ar e z, . .
 ”

fil he fiertriu e nu b fitt t th fi ahal ah

‘
458 era u re s t e

Both h av e the a dv ant ag e w hich th ey ,

sh ar e in co m m on wit h K hu n rath an d h is A mplti

t/zea tr u m of pr e c ed enc e ov er the public ation O f
,

R o s en ro th s K a bba l a D eu u da ta an d o n e i s prior to
’

a n y print e d e d ition of the Z o ha r I t w ill b e n e edl ess .

to s ay t hat n e it her sho w s an acqu aint anc e w it h the

i s le Metz a r epk nor do I O bs e rv e i n t he i r cont e nts ,

a nything to c o nn e ct t he m w it h the Sephiro tic

a ttribution of the m e t a ls w hich is ch a r a ct e ristic of

th a t w ork O n e is a tr eatis e by J o ann es Augustinus

.

Pan the u s a V e n e ti a n pri e st e ntitl e d A rs cl Tacor ia

, ,

Tra u s m u ta ti ou is l l/l eta ll icw ,

cu m Voa rcka du m ia P r o
or tion i o m u u er is i a ccom oa is il l u s
’
p u s, cl icou iou s re

tr a /a I t w as publis hed a t V enic e in A pril

.

Fol lowing the a ut hor hi m s e l f the H e r m etic L e xicons ,

“
i nt e rpre t V o arc had u m ia (a ) as a l ib e r al art gift e d ,

”
w it h the vi rtu e s of occul t sci e nc e a d e finition w hich ,

l eav es s o m e thin g to b e d esir ed (o) a s the K ab alistic

‘

sci enc e of m et als I t is furt he r a sp eci e s of alch e m ic al.

“ ”
m e t a llu rgy conc e rn i n g a urife rou s m e t a l lic v eins ;
,

“
i t e xpl ains the i ntrinsic fi x e d for m an d the n atur al
y e llo w colour of gold ; i t distinguish es the h e te ro
g e n eo u s co m bustibl
,
e vo l a til e p a rts a n d e xhibits , ,

The r
th rs n tur lly in th l rg lit r tur f lch m y
e are o e a a e a e e a e o a e ,

but th y e t f H r m tic v lu e
are n o d in l l c s s th K b listic
o e e a ,
an , as a a e , e a a

c nn cti n is thin d lusiv Such is th P/ i l pl i S l m i

o e o an e e . e z os o z a a o on s , 0

S cr t C bin t f N atur
e e a G r m n n ny m us tr tis publish d t
e o e, a e a a o o ea e e a

A ugsburg in 75 3 H r th r y l st n f lch m y is c nn ct d
1 . e e e o a o e o a e o e e

w it h th t f K ing S l m n but t h r
e ar o is K b listic kn w l dg o o o , e e no a a o e e,

an d th w rk is q uit w rt hl ss
e o S ls C b l Spi g l d K t
e o e . ee a o a a a e e er u ns

un d N t i A l l ym i
a ur A ugsburg
n 69 r m rk bl f its curi us
c z a, , 1 0, e a a e or o

f lding pl t s
o a e .

1 R r in th rigin l diti n but r nd r d cc s ibl by th

“
a e e o a e o , e e e a e s e e

r print in L rus Z t
e Tfi t m Cl m i m A g t ti
aza 6 3
e n er s
’
ea r u ze cu , r en o ra , 1 1 ,

t
e c. , s c nd diti n 65 9 S l ii p 45 9 t a A P ris diti n
e o e o , 1 . ee v o . .
, . e se . a e o

is l m nti n d d t 5 5
a so e o e , a e 1 0 .
 Qi hauu el s of O s oteri e fil m hi ti ou 45 9

how the s am e m ay b e conduct ed to the gr ad e of

p e r fection I t d efi n es l astly the M atte r of the w ork
.
, , ,

a h eavy corporeal fi x ed fusibl e ductil e tinge d

, , , , , ,

r ar efi e d an d arc an e subst anc e of Q uicksilv e r or

M ercury a n d O f an inco m bustibl e M et al lic Sul p h ur
, ,

e d uc ed an d tr ans m ut e d into tru e gold by m e an s of

”
c e m ent ation I t w ill b e s ee n from this sp e ci m e n
.

of styl e th at the work is v ery n early un read abl e e v e n ,

for an alc he mic al tr eatis e an d i t w ill b e e noug h for ,

the pr e s e nt purpos e to not e the fa ct of its e xist e nc e

an d to obs e rv e t hat i t s e e ks to thro w l ight on the

myst e ri e s of tr ans m ut ation by c al cul ations of

Gem a tr ia I t e x e rcis ed no influ e nc e an d no i mport
.
,

a nc e c a n b e r e a son ably a scrib e d to it .

The oth e r w ork is m uc h b e tt e r known to fam e

a n d it o ffe rs s e v e r al int e r e sting a n d so fa r unsolv e d , ,

prob l e m s to the stud e nt This i s the Morza s H iero .

l
g py ki ca of D r J o h n D e e fi rst publish
. e d in 1 6
5 4 a n d , ,

cont ain ing an an alysis of the pl an e t a ry sy m bols

attribut e d to the m e tals j Thus the sy m b o l of '

M e rcury 9 i s co m pos e d of the cr e sc e nt a w hich i s ,

the sign of silv e r the ci rcl e G) w hich i s th at of gold

, , ,

an d the cross r epr e s e nting the fo ur e l e m e nts Sp eci al .

a lch e mic a l i mport a nc e is a ttribut e d to th e i r union in

the sign which r e pr e s e nts the fund a m e nt a l m att e r of

the philosoph e rs as w e ll as m e t a llic qu icksilv e r It .

See the a o m o n ny us nglis tr nsl ti n

E h a a o of a M rtinus Ru l and us
L ex i con diti n f
A lclzem ice , s i ve D iction a r i u m A lclzem is ticu m , the e o o

16 This tr nsl ti n w it h ut d t
12 . a pl c w r strict d t si x
a o , o a e or a e, as e e o

c pi s d includ s l rg Suppl m nt t th A lch m ic l L xic n f

o e , an e a a e e e o e e a e o o

M rtinus R l d
a Th xpl n ti n f V l m i ccurs
u an us .
”
e e a a o o oar c zaa u
‘
a o on

p 4 38
. .

f F th tr l gic l sp ct f t his n l ysis

or e as s m curi us
o o a a e o a a , s ee o e o

sp c l ti n i A l n L
e u a o s Pr c tic l A tr l gy
n a nd diti n d
eo s
’
a a s o o ,
”
seco e o , 21 . .
4 6 0
C
l li e
a g as tri u e anh fitterature of the fi abal ah

w ill b e s e e n th at this is not i n an y s ens e in for m ation

w hich h elps to conn e ct a lch e m y w ith K ab alis m ,

thoug h i t is hig hly i m port ant fo r the obscur e qu e stion

of the origin an d h istory of the astrono m ic al signs “ .

I m ay obs erv e i n conclusion th at t h ere i s o n e

possibl e conn ection b etw een alch e m y an d K ab al is m
w hich would a pp e a r to b e o v e rlook e d by all t hos e
,

w ho h av e institut e d a co m p arison b e tw e e n t he m It .

is suppli e d by the obscur e but subsisting an alogi e s

b etw ee n the a nci e nt d o cu m ent of L atin alch e m y
kno w n as the Tu r ba Pb il os opb or u m j an d the tw o '

Synods of the Zoh a r I a m not of c o urs e r e fe rring

, , ,

to the a ccid e nt al si mil arity O f fo r m though h aving , ,

r eg ard to the history of the Tu r ba this accid e nt i s ,

c e rt a inly a feature of i nt e re st Th e r e are st at e m ents .

an d a ll usions i n this obscur e colloquy m or e e sp eci al ly ,

rega rd m g th e fou r e l e m e nts of anci e nt ch e m istry ,

w hich o ffe r curious points of cont a ct w ith K ab alis m .

Wh e n w e ad d to thi s th a t so m e schol ars h av e r e fe rr e d

the Tu r ba i n the guis e th a t w e at pr e s e nt poss e ss it

to a H ebr ew origin al n o w lost an d t hat its d at e so , , ,

fa r as it c an b e assign e d is so m ew h e r e b et w ee n the ,

pr o m ulg ation of the Book of For m ation an d the

Zoh ar e nough has b ee n s aid i n i ndic ation of a
,

possibility upon which th e re i s no n eed as ind eed ,

th e re are fe w m at e ri al s to i nsist fu rtherJ: ,

inf r m ti n d r f r nc s § xliv f th E l i i m t
F or o a o an e e e e s ee . o e c a r c ss e en

A t m iq
s r on o pp nd d t M B illy s H i t i d l A t m i
ue a e e o . a
’
s o re e
’
s r on o e

A d diti n P ris 78
’

n czen n e, z u e o , a , 1 1 .

I S th
‘ ‘
T b Pb i l p b
ee e m A ss m bly f th S g s c ll d
ur a os o oru , or e o e a e , a e

a ls th b k f Trut h in th A t d th t hird Pyth g ric l Syn d

o e oo o e r , an e a o a o

Tr nsl t d fr m th L tin
a a e B y A E W it L nd n 896
o e a . . a e, o o , 1 .

I m ust c nf ss t h t I h v
o e th ry t th tw pr vi us Syn ds
a a e no eo as o e o e o o .

I I t is d t my r d rs ued t th subj ct
o c nf ss th t I
ea e , an o e e , to o e a

h v a e not m d xh ustiv x m in ti n f lch m i l lit r tur in

a e an e a e e a a o o a e ca e a e
 QIhauuele of O eoteri e fil rahiti on 46 1

I I I TH E . K ABA LA H A N D A ST RO LO GY

The mod e rn school of K ab alism i s i nc l in ed , as

a l ready re m ark e d to cl ai m th at al l the occult sci ence s ,

a ri s e ou t of th e i r o w n but it s e e m s m or e corr e ct to ,

in fe r th at the K ab alah has b ee n e ngraft e d on so m e

of th e m an d i n this m ann e r w e h ave K ab al istic
,

astrology as w e h a v e also K ab al istic a lch e m y

,
To .

d et er m in e the s up e rior accuracy of e ith e r vi e w w e

must h av e re cours e e xcl usiv ely to history an d
l it e rature I t i s only in the inst anc e of C e re moni al
.

M agic th at the voic e of both is u n ani mous l y in favour

r f r nc t its c nn cti ns w ith K b lis m I h v m d m ys lf

e e e e o o e o a a . a e a e e

a c qu int d w it h ll s urc s w hic h h v b n cit d by t h s w h ffirm

a e a o e a e ee e o e o a

t h m but t h ir bs rv ti ns h v t b n b s d up n w id
e , as e o e a o a e no ee a e o a e

study f th lc h m ists i is p ssibl t h t m y futur r s rch s m y

o e a e , t o e a e e ea e a

disc v r s m t hing w hich h

o e o f b n v rl k d b t h sid s
e as , s o ar , ee o e oo e on o e .

I s h uld n t
o ls t h t cc rding t M B rt h l t th K b l h w
o e a o a , a o o . e e o ,
“
e a a a as

b und up during th m iddl g s w it h lc h m y d th c nn cti n

o e e a e a e , an e o e o

g s f b ck t h t is t th L yd n P pyrus w ll t th Gr k
oe ar a ,
”
a , o e e e a as e as o e ee

a lch m ists B ut I inf r t h t t his gr t ut h rity h

e . f the a ea a o as , so ar as e

m di v l p ri d is c nc rn d r c iv d
e ae a e nly d riv d i m pr ssi n
o o e e , e e e o a e e e o , or

th t t l st hi n ti n f th K b l h h b n bt in d suc h
a a ea s o o o e a a a as ee o a e as

n ti ns m st c m m nly
o o A l l hi inst nc s
o o t th o rli r are . s a e as o e ea e

c nn cti ns m ust b r j ct d d cisiv ly S m f t h m suc h th

o e o e e e e e e . o e o e , as e
“
L byrint h f S l m n h v b n lr dy d lt w it h ; t h rs ”
a o o e ee a ea ea o e a re

m r n m s—
o o , a

A br h m I s c J c b d th w rd S b t h in p pyri “
e e a e a a , aa , a o an e o a ao a

f th s m f m ily 7 5 f R uv ns I t is furt h r bvi us t h t

”
o e Na e a as o . o e e . e o o a a

r f r nc by Z si m us t S l m n d hi w isd m st blish s
e e e e o o o o o an s o e a e no

K b listic n l gy
a a Fin lly w h n th G r k lc h m ist tr c s th
a a o . a , e e ee a e a e e

r v l ti n f th s cr d t fr m th E gypti ns t th J w s w h
e e a o o e a e ar o e a o e e ,
“
o

publis h d it t th r st f th w rld w m ust r m m b r t h t t his vi w

e o e e o e o ,
”
e e e e a e

b l ngs t p ri d w hic h r f rr d l l sci nc d p hil s p hy t th

e o o a e o e e e a e e an o o o e

c h s n p pl th p incipl f A rist bulus d P hil

o e eo e on t h t t his ls
e r e o o an o , so a a o

pr v s n t hing L O i gi “ l A l / i m i
o e o . O bs rv t h t
es r n cc
’ ’
cz e e e a

W tt B ibl i tl B it i ii 7 9 giv s r f r nc t w rk by
’

B yl r nti tl d Tr ct tus C bb l i ti —C hym i —P hil

a s o zeca r a n n ca , .
, 1 71 , e a e e e e o a o

H C v an e e e a a a a s co co o
—
.
.
, ,

SO p hi M gi co C l gn 7 9 but I m
a t
cus , qu int d w it h its
o o e, 1 2 , a no ac a e

c nt nts
o e .
46:
C
ults fiod ri tte aah gi tem tu rz of the Q ahal ah

of a K ab alistic origin as r eg a rds the W e st ern wor l d .

From d p r zor z consid e r ation s w e sh all b e d ispos e d to

' '

b eli ev e th at the c as e of astrolo gy will prove so m e

thing l ik e th at of alch em y n am ely t hat its history , ,

a n d l it e r a tur e cont a in littl e to conn e ct i t e ss e nti ally

w ith J e w ry I t has the air of an e x act sci enc e and

.

s ee m s to sugg est fe w possibl e an alogi e s with the

sp ecul a tions of a th eosophic al syst e m T he r e are two .

facts ho w ev e r w h ich i t m ust b e ad m itt e d are abov e

, ,

ch all e ng e fi rstly th at the J e w s w e re m uch addict ed

, ,

to a strology *
and s econdly th at the proph e tic
, , ,

sci e nc e of th e st a rs as it i s kno w n i n the W est has , ,

d e rive d so m ething fro m the l at e r H e br e w s Ag ainst .

t he s e m ust b e pl ac ed two ot he r facts not of l e ss ,

signific anc e n a m ely th at anci ent I srael contribut e d

, ,

v e ry l ittl e to the sci e nc e of astrono m y th at J ew ish ,

a strono m ic al w riti n gs b e longing to the Chri sti an

c e nturi es d r aw chi e fly fro m A r abi a an d th at as ,

r eg a rds astr o logy i n J ew ry d uring the K ab alistic ,

p e riod it w as i m b edd e d i n fas tas tic notions an d

,

pu e ril e proc e ss es W e are not c all ed to d eal h e re.

w ith the history of the sci e nc e ; w e kno w th a t

J os ep h us trac e s i t to Seth an d a ssu r es u s t hat he

h i m s el f h ad visit e d the tw o fam ous pill ars
r eport e d to h av e surviv ed the d e l ug e an d on ,

w h ich al l the rul e s of a strology are s a id to

h av e b ee n e ngr av e d J os e phu s m ay h av e b ee n .

u sti n w h th r th t w c nd m n d by th L w f
The q e o e e e ar as o e e e a o

I sr l h
ae b n su bj ct f s m d b t P rh ps th b st pini n
as ee a e o o e e a e . e a e e o o

c nsid r d t h t it w
o e e aS t his p int th C l t f M
as . h
ee on o e
'

on cz za or o
’

en asse

b I sr l Si mi l m S S fi m q
’
en ae ,
v e a e ( an ae
p g i t a ocar a . cr z u ua u n ar e n er

se V
’
’
t Fr nkf rt 63 3 p 4 I t w ls d b t d by C ff r l
zaezz u r , a o , 1 , . 1 2 . as a o e a e a a e ,

w riting fr m th o Christi n st ndp int

e H c ntriv d t d f nd th
a a o . e o e o e e e

ar t by distinguish ing it int tw br nc h s o o a e .

 QI ltarmzl s of 6 9501 c fl rahi tio n 4 63

d ec e iv ed easi l y or he m ay h av e b ee n t empt e d to ,

c l ai m for his n ation on the w arr ant of a fabl e

the pr ec e d e nc e in a study to w hic h the notion of

l earning w as a tt ach ed Se th an d the pill ars s et ap art .

,

w e know a lso th a t antiqu e C ha ld ea w a s a gr e at c e ntr e

of astrology th at i t flourish ed a mong the B abyloni ans

, ,

th at i t w as pr a ctis e d in E gypt an d it is n atur al to ,

suppos e th at the J ew s m ust h av e had th e i r sh ar e

i n the kno w l edg e of each of th e s e p e opl es Th e re .

m ay h av e b ee n e v e n a K ab al ah of a strologic al
proc e dur e co m m unic at e d to Christi an ti m e s *
A ll
‘

this is ho w e v e r b esid e the r eal qu e stion ; w e are

, ,

not j ustifi e d i n look ing for the Zoh a r or its i nflu e nc e

in J e w ish w ritings on m a th e m a tics or n atu r a l
philosophy for the si m pl e r eason t h at the Zoh ar
,

do es not conn e ct s eriously with th es e subj e cts I t .

has al so l ittl e conc e rn w ith a strology W e are at .

l ibe rty ho w ev e r to as k ou rs e lv e s o n e qu e stion

, , .

A strology w orks upon d at a w hich are v e ry obscure

i n th e i r an d th e r e a re d octrin e s conn e ct e d

w ith it w hich e ve n to the occul t stud e nt m ay s ee m

i nsu ffici e ntly ground e d I t w ould b e i nt e re sting to .

a sc e rt a in w h e t he r th ey h a v e an y K a b a listic corr e s

p o n d e n c e s A s to th e d
. a t a I suppos e no o n e h a s ,

a tt e m pt e d to in s titu te a p arall e l but i t has b e e n ,

‘

thought th a t so m e a strologic al th e o r e m s m ay h av e

P Christi n ffi m s t h t t h r w but h ff rs
. a vid nc
a r a e e as , e o e no e e e

in supp rt f hi ss rti n t h t th Sp l m A t / g a f J ti w
o o s a e o a e ecu u s ra a r o u nc n as
'

a kind f synt h sis f th str l gic l l b urs f th A b i n d

o e o e a o o a a o o e
“
ra a an

H br w K b l ist —H t
e e a d l M gi
a 1 viis .
”
Cl f gé é / d
'

zr ozr c
°
c a a c, . .
,
e : rz r a c: c
’
L A l l g p 5 79
r r a o zc ,
'

. .

1 W hic h hist ry m r v r h
'
n v r b n lucid t d by y
o , o eo e , as e e ee e a e an

w ri t r th subj ct Mr W G rn O ld s N w M nu l p rh ps ’ “ ”
e on e e . . . o e a a , e a

th e l t st w rk
a e A str l gy (L nd n
o don t tt m pt t o o o o , oes no a e o

c unt f th gr n d w hi h th ld j udgm t
ac o or e bsd
ou s on c e o en s are a e .
4 64
C
l li e E nchant
a anh fili tzm turz of the g abal ah

a conn ection w ith K ab al istic app ar atus L et us s ee .

,

th e r e for e wh at i s s aid upon this subj ect by its

,

stud e nts .

The attribution of m e t al s to the S epkzr ot/c i n

'

the d i s k Mctz a r cplz sugg e sts pl an e t ary a ttribution ;

an d a t abul ation has b ee n construct e d by Pap u s fi

“

follow ing the a uthority of Kirch e r

I . .
K ctfzcr corr esponds to the E mpyr e an .

2 . Ckokm aic P ri m u m M obil e .

3 . B i n d }: Fi r m am ent .

4 Ckcs ca Sa tu rn
’
. .

5 . Gcé u m /z J upit e r .

6 . T{
p kg / el k M a rs .

7 . N etz aclc Su n .

8 . H od V e nus .

9 .
j cs oa
’
M e rcu ry .

IO . Ma lku th Moon .

I t i s possibl e as the E s k Mczz a repk shows th at

,
‘

”
al l syst e ms t e nd to th e o n e truth but this sch e m e ,

is not i n a ccord anc e w ith e it he r of i ts o w n attrib u

tions Th e s e are follo w e d by R o s e n ro th but the
.
,

R P E sprit Sab athier in th a t str ang e l ittl e tr eatis e

. .
,

on K ab al is m w hic h stil l e x e rci s e s so m uc h fasci n a

tion on Fr e nch stud e nts of the subj ect r efe rs M a rs ,

to Gcbzcm ic an d M e rcury to H adri Wh e n th e re i s

F o r Papus o L a K aébal c, c nsult lr dy cit d fr qu ntly ; f a ea e e e or

Kirch r e $412} c E gyptzacm The syn psis f th K b l h in this

'

. o o e a a a

rr
a e wo rk has ee e e a b n r c ntly tr nsl t d int Fr nch
a e o e .

’ ‘
1 See d 1 67 9 A reprin t
’
’
L O m b c [ al c [a Sagcs s c U m vcr scl l c,
‘

r c ac .

of t his w rk h b n pr s d in P ris
o as eerigin l is r r
om i e d a The o . a a e, an

t h r is c py in th B ritish Mus u m b t th r d r m y c nsult h

e e no o e e ,
u e ea e a o t e

T bl giv n by P p t pp 8 f hi tr tis
‘

a e e 8 a us a th K b l h . 0, 1 o s ea e on e a a a ,

w h r the e ttri b uti n in qu sti n w ill b f und

e a o e o e o .
 t am tel s of Qi s otzric l ‘
bi ti on 465

no un ani m ity w e m ust i n fe r t hat th e r e is no point

of i m port anc e involv e d an d th at attributions an d
t abul ations of thi s kind are l e ss or m ore conv ention al
a n d c a n h av e l ittl e a ppl ic a tion to a strology its e l f In .

mod e rn ti m es how ev e r all the d ivi n ato ry sci enc e s , , ,

w hich i n e v e ry c as e poss e ss or sugg e st astrologic a l

h av e r ec e iv ed so m e kind of K ab ali stic

a ttribution Thus the pl an e t a ry corr e spond e nc e s
.
,

of the figure s u s ed i n g eo m ancy h av e b ee n adj ust e d

to the Sep kzr otfz ; K ab al istic principl e s h av e b ee n
’

a ppl i e d to c hi ro m a ncy physiogno m y a lon e possibly ,

b ec aus e i t has n ev e r had m uch a tt ention at the h and s

o f profe ss ed occultists s ee m s an e xc e ption to this ,

rul e alth o ugh as w e h av e pr e viously s een th er e is

, , ,

di r ect w arr ant for i t in the

The m ost acc e ssibl e in for m ation on astrology
“ ”
a mong the J e w s i s in the C uriosi ti e s of J am e s
G affarel w ho b as e d hi s obs e rv ations on a dir ect
,

knowl edg e of its chi e f rabbinic al e xpon e nts d uring

the Christi a n ce n tu rie s i To re d uc e wh at he s ays to
a s e nt e nc e the J e w ish astrolog e rs r ead the h eav e n s
,

l ik e a book th ey r eg ard e d i t as a book a n d for the

, , ,

us
P incipl s f A str l gic l G m ncy h v b n
Th , the r e o o o a eo a a e ee

the subj ct f sp ci l tr tis by Fr n H rt m nn M D (L nd n

e o a e a ea e a z a a , . . o o ,

w hil Miss R s B ugh n h c m pil d curi us m dl y f

e o a a a as o e a o e e o

c hir m ncy d str l gy und r th titl f Th I nflu nc f th

o a an a o o e e e o
“
e e e o e

St rs
”
a .

1 P hysi gn m y h b n f c urs c nn ct d wi t h str l gy

'
o o as ee , o o e, o e e a o o ,

an d anl d w rk publish d
o b ut th b ginning f th s v nt nt h
o e a o e e o e e e ee

c ntury und r th titl f B k f P l m istry P hysi gn m y d

e e e e o
“
oo o a , o o , an

N tur l A str l gy illustr t s t his c nn cti n S ls

a a o o A Tr tis a e o e o . ee a o ea e

on Z di c l P hysi g m y by J hn V rl y L nd n 8 8
o a a o no ,
”
o a e , o o , 1 2 .

I A su m m ry f G ff l inf rm ti n w it h s m p rtin nt
a o a are
’
s o a o , o e e e

criticis m w ill b f und in El iph L evi s R t l d 1 H t M gi

s, e o as
’ '

z uc c a au c a c .

S l Tr nsc nd nt l M gic p t ii d Myst i f M gic

ee a so a e e a a ,
”
ar .
, an er es o a ,
”

pp 48 5 5 3 54 S c nd E diti n 897
. 2 , 2 2, 2 , 2 . e o o , 1 .

GO
4 66 d he g as tri ti s ant: fii tcratu rr of the E ahal ah

purpos e s of m e thodising its cont ents w ith a vi ew to

its i nt e rpr e t ation t hey coll e ct ed the st ars into ,

hi e roglyphic ch aract e rs w hich w e r e in fact the , , ,

H e brew alph ab e t Th e ir proc ess w as th e r e fore not .

a n a strologic a l proc ess but m or e corr ectly o n e of ,

divin ation a n d a s to its v al u e w e h av e only to

, ,

gl anc e at the H e br ew pl anisph er e furnish ed by

G a ffare l to s ee ho w a rbitr ary w as the n atur e
of the arr ang e m e nt A t the s am e ti m e it m ust .

b e ad m itt e d th a t i t s ugg e sts a corr espond enc e with

the fund a m e nt a l notion of the Sepher Y etz irah ,

t hough the fact has not b een obs e rv ed by any

pr evious w rit e r Th e re could b e nothing m or e .

n atu r al for thos e w ho b eli ev e d th at the h eav ens an d

th e earth w e r e m ad e by the i nscription of l e tt e rs in

the air th a n to disc o v e r th e s e l e tt e rs in the co n figu ra

tion app ar ently fortuitous of the st arry h eav e ns I n

, ,
.

pl ac e th e r e for e of the un m eaning mythologic al

, ,

figur e s of p ag an antiqu ity th ey i m agin e d the tw e nty

tw o e l e m e nts of the divin e word m ani fe st ed to the

chos e n p eopl e an d the i m agin ation onc e j ustifi e d

,
/

by the app ar ent d e lin eation of the ch ar act e rs it

"
b ec ame p art of the sch em e of the u n iv ers e f to
r ead the s e ns e of the h e av ens so th at th ey could
giv e the m eaning th e r eof w as an O p e r ation no l e ss
s acr e d i n its i nt ention m yst e rious i n its m ethods , ,

a n d str a ng e i n its r e sults l th an the appl ic ation of -'

is is th Z h i n ti n d it w cl i m d t h t by m ns f
Th e o ar c o o , an as a e a ea o

th sig s
e d figur s in th h v ns m st pr f und s cr ts
n an e d m yst ri s e ea e o o o e e an e e

c uld b disc v r d S r g rd d th st rs d c n st ll ti ns
o e o e e . o e a e , e a an o e a o are a

subj ct f c nt m pl ti n d s urc f m yst ri us d light f th

e o o e a o an a o e o e o e or e

s g —Z h r ii 7 6 M ntu
, ,

a e o a , .
, a, a a.

l C m p r th s t h r str ng r sults in sym b lic l str l gy f

' ‘

o a e o e o e a e e o a a o o o

w hich R uysbr ck th Mystic sp ks in th B k f th Tw lv

oe e ea e oo o e e e

B guin s L tinis d by S i und r th titl D V Cm t mpl ti

e e ,
”
a e u r us e e e c er a c a on c.
 t ur me s of l fis oteri c fi rahi tion 467

Z o haris tic proc ess e s to the dis e nt angl ing of the

mystic m e aning b e n eath the l ett e r of the Scriptur es .

This i s the tru e K ab alistic astrology } b as ed on a

K ab alistic doctrin e which i s its j usti fic ation an d of
w hich i t is i n tu rn the logic a l d e v e lop m e nt O utsid e .

the Se phe r Y e tz ira h it ha s the count e n anc e of the ,

Zoh ar its el f B ut it has l ittl e in co m m on w i t h the

.

sci enc e of the st a rs as it has b een pu rsu e d i n the ,

w est e rn w orld ; it can offe r nothing i n e vid e nc e of

its consid e rations ev en as astrology i n the W est has ,

nothing to t ell us conc e rning the K ab alistic m yst ery

of A zn S oph I t i s b ett e r th e re fore not to con fus e
’

furth e r the com pl ic at e d issu e s of the s ecr et sci e nc e s

by the sugg estion of fant astic in flu e nc e s an d u n
r eal is abl e co m m u n icatio n s j '

I t w ill of cou rs e b e anticip at ed th at a l it e r atur e

, ,

so l arg e as th at of the J e w s an d em br acing as w e ,

s aid at the inc e ption of ou r inqui ry so w id e a r ang e ,

of subj ects coul d not h av e gro w n up without c on

tributing anyt hing to the kno w l edg e of the h e av e n s .

I n the thi rd c e ntury the J ew s of B abylon w e re

fa mous as doctors an d astrono m e rs an d p artly fo r ,

this r eason w ere in high credit at the P e rsi an C ourt

,

during the r e ign of the usurp e r A rt a x e rx es Sam u e l .

N eedl ess to say t his astrol gy is l t M H rgr v o no t j udici l a . The a e r

. a a e

J n ings h ls s m pl sing f nt i s
e n as a th o str n m y f th
o e ea a as e on e
“
a o o o e

m ind in Th I ndi n R ligi ns p 7 t q L nd n

” ”
e 89
a e o , . 20 c se .
, o o , 1 0 .

W hich str l gy L evi rightly bs rv s m ust b distin guish d

a o o , as o e e , e e

fr m w h t is c m m nly und rst d by j udici l str l gy S

o a o o e oo a a o o . ee

Myst ri s f M gic p 4 7
e e o a ,
”
. 2 .

l A inst nc f th x tr rdin ry l ngt hs t w hic h sp cul ti ns

‘ ‘
s an a e o e e ao a e o e a o

o f t his kind h v b n c rri d utsid str n m ic l c nn cti ns

a e ee a e o e a o o a o e o , s ee

D r J L m b s H br w c h r ct rs d riv d fr m H i r glyphs
. . a
’
e e a a e e e o e o ,
”

L nd n 83 5 Th hi ghyphi in q u sti n
o o , 1 . c nstitut d d
e ero cs e o are re - o e , an

v ri us d ctrin s p ss g
a o o d w rds f th s c d w ritin gs
e , a int r
a es an o o e a re are e

p t d by r
re e urs t th m eco e o e .
4 68 fi lm gortrim aah fitteraturz of the fi abal ah

Lun ati on s fa mous for the astronom ic al t abl es

,

a t tribut ed to him an d h ead of the ac ad e m y of

,

N aharden is an inst anc e i n poi nt a n d R A d a al so of

, ,
.
,

N ahard e n is anoth er
,
Abb a Aric ha b ett er known as
.
,

the B ab yl o n io n R av found e r of th e ac ad e m y of Sor a

, ,

w as ag a in a d ee p stud e nt of astr o no m y an d n am e s ,

m ight b e multipli ed easily Sid e by sid e w ith .

m edicin e an d th e in terp retario n of dr e ams astrology ,

w as m uch pursu e d by the E ast e rn J ews of the t e nth

a n d e l e v enth c e nturi e s I n 1 1 50 or th er eabouts R

.
, ,
.

Avi J os ep h wrote a treatis e on the int ellig e nc e s

which m ov e the heav en s an d conc erning the j udg
m ent of the st a rs Ab en E z r a about the s a m e
.
,

p e riod i s a grea t n am e am ong the astrono m e rs of

,

J ewry a s w ell as i n doctrin e an d philosophy .

Abrah am Chiia an d Abr ah am N a si are al so con

t e mpor ary stud e nts o f the s am e sci e nc e I n the .

s econd h al f of the thirt eenth c e ntury d uring the ,

r e ign of A lphonso the l oth King of C asti l e hi ms el f , ,

c al l ed the a strolog e r the r abbins w e r e in high

,

e sti m a tion for th e i r kno w l edg e of the h e av e ns and ,

the T a bl e s a ttribut e d to Alphonso w e r e the w ork of

a Je w w hom he e m ploy e d I n the fi ft ee nth c entu ry

.

the family of A lc ad et produc e d tw o famou s

a stronom e rs an d
,
Abr ah am Z acu t a uthor of the ,

S ap/car Yu kas zn w as anoth e r s tu d errt of the subj ect

’

i n the d ays of F e rdin and an d I s ab e ll a .

M e agre as are th e s e indic ations h avi ng r eg ard ,

to the fact th at astronomy w as u su ally pu rsu e d i n

conn ection w ith the j udg m e nt of the st ars i e with ,
. .
,

j udici al a strology th ey are su ffici e nt to est ablish

,

t hat thi s occult sci e nc e i s to b e found i n J ewry du ring

most o f the Chri sti an c enturi e s
*
.
 Qi haim zl s of fis otrrir Elm hi ti on ‘
4 69

The r ead e r who d e sir es to b eco m e cqu aint ed a

with the fi rst pri ncipl e s an d proc e dur e of J ewish

“ ”
astrol ogy m a consult t h C uriositi s of G ff l
y e e a a re ,

w hos e in form ation is d r aw n fro m R M os e s R Ab e n .

,
.

E z r a R J a cob K apol b e n Sa m u e l & c

, . T h is l ea rn ed ,
.

bu t p ed antic w rit e r w holly r ej ect e d wh at is c all ed

K ab alistic astrology w ith its Sephiro tic attributions ’
, ,

but the syst e m w hich he d ev el ops is not l e ss fant astic ,

a n d i s th at i nd eed w hich w e h av e d e scrib e d bri e fly

i n the earl i e r p art of the pre s ent s ection I t wou l d .

be out of pl ac e to e xt e nd ou r r e fe re nc e s for as on the , ,

o n e h and Se phiro tic a strology i s r ej e ct e d e v e n by so

d et ermin ed a K ab al ist as G affarel so on the oth er , , ,

the s e cr e ts of the H e bre w pl a nisph e re an d the

myst eri e s of st el l a r w riting d o not conn ect w ith

the pr actic e of the art i n the W e s t

I t m ay b e add e d th at a r ec e nt w rit e r M r W ,
. .

G orn Old has publ ish ed a K ab al istic as tro lo gy l

, ,
' '

bu t it i s m erely a proc ess o f d ivin ation lik e th at ,

attri b ut e d to C agliostro w hich w as d e v e lop ed at gr ea t ,

l ength an d appli ed to the sci e nc e of the st ars by

P C hri sti an i I t i s obvious th at the u s e of the te rm
.

K ab alistic in such a conn e ction i s m e re ly a facon ac ’

p a r l er unfortun,
a t e ly i n v e ry com m on u s e This .

r
So far as I tr l gic l w rk d v l ping t h s
am aw a e, n o as o o a o e e o e e

c n cti ns
o ne v r b n print d in y E ur p n l ngu g but b ks
o has e e ee e an o ea a a e, oo

lik J hn B ish p s M rr w f A str l gy L nd n 688 w it h its list

e o o
’
a o o o o ,
”
o o ,
1 ,

o f th g v rning ng ls f th si gns
e o e d th pl n ts sugg st K b listic
a e o e an e a e , e a a

c nn c ti ns t hr ugh th v hicl f C r m ni l M gic

o e o o e e e o e e o a a .

1 K b listic A tr l gy
“ “
a Y ur F rtun in y ur N m by
a s o o , or o o e o a e,

S ph i l L nd n
e ar a d
, o o , n . .

I I hi H i t n d 1 M gi b ks iii d vi A ls in
s r ozr c
'

c 0 a c, oo .
, an . o
’
L H mm R g d o T l
c S mou cc unt f C gli t M th d
e c:
'

u z cr zcr.
'

o e a o o a os ro s
’
e o

w i ll l b f und in Gr nd O ri nt M nu l f C rt m ncy & ’ “ ”

a so e o a e s a a o a o a , c. ,

o f w hi c h v l d iti ns h v pp r d
se era e o a e a ea e .
4 70 alli e
C
g astri tis an]
: fittzratu rz of the fi ahal ah

i s m ad e furth e r e vid ent by the p ar all el u s e of the

t er m H erm etic not only as an an alogu e but an actu al
, ,

e quiv al ent M r Old s proc ess i s afli rm ed to h av e ’

. .

“
b een i n u s e am ong the anc i ent K ab alists but this ,

is m er ely sp ecu l ativ e an d an infe r e nc e fro m c e rt a in

Taro tic conn e ctions .

IV . TH E K A B A L A H A N D F R E E M A SO N RY

I t i s ge n er ally agree d am ong occultists th at the

M asonic Fr at e rni ty i s an institution of m ystic origin ,

but t hat i t has lost its r eal s ecre ts an d i s i nt ere sting

only as a surviv al A s such it continu e s to pr es e rv e
.
,

c e rt ain l eg e nds a n d sy m bols of occult philosop hy bu t ,

it appli e s to th e m a conv ention al m eaning of an

obvious an d m eagr e ch a r act e r A s to its historic a l .

origin th ere is also a g e n er al opi n ion pr ev ailing i n

,
”

the s a m e ci rcl e s n am ely th at Freem asonry aft e r

, , ,

so m e m ann e r th at i s not w holly app ar e nt i s a sur v iv al ,

of the anci e nt m yst e ri e s but this t er m i s us e d i n ,

a c athol ic s e ns e not a s signi fying th e initi ations of

,

E gypt of Gr ee c e or of Ro m e but r a th e r the s e cr e t

, , ,

pow e r a n d i nt el lig e nc e w hich is thought to h av e b ee n

pr es e nt b e hind the philosophic al a ssoci ations of al l ag e s
a n d m ost civil is e d cou ntri e s D uring the Christi a n .

p e riod the knowl e dg e w hich w ould oth e r w is e h av e

p e rish e d w as pr e s e rv ed am ong s ucc essiv e occult
fr at e rniti es so m e kno w n to history suc h as T e m pl ars
, ,

an d Rosicruci a ns the re s t w o rkin g in co m pl e t e s il e nc e

,
'
.

Corpor at e ly or oth e rw i s e t hey w ere all affili at e d w ith

,

each ot h e r an d sy m bol ic Fr e e m a sonry form s the l ast

l ink i n the W e st e rn c hain of tr ans m ission .

 QIhaum l s of fis oteric film bi ti on 471

No pre s ent ation of this hypoth esis has so far

be en abl e to su rviv e an alysis an d the inductiv e ,

stud e nt m ust b e cont e nt to re cognis e (a ) the m ystic ,

n atu re of m ost M ason i c sy m bol is m to w hich the

fr at e rn ity n o w att ach e s only el e m e nt a ry m e anings
b elonging to the e thic al pri m e r (b) a c e rt a i n an al o gy
of ost e nsibl e pu rpos e a s reg a rds the e nds of hu m an
e xist e nc e but i t is not w orth w hil e to insist strongly
,

on this point ; (c) the affi nity for Mysticis m w hich h as

a l w ays b ee n sho w n by M ason ry d uring its historic a l

p e riod . I t m ay b e add e d t hat th e r e are c e rt ai n

indic a tion s which point to a possibl e con n e ction
b et w ee n M ason ry an d Rosicruci anis m an d thi s i f , ,

ad m itt e d w ou l d constitut e the fi rst li nk i n its c o n

,

n ec tio n w ith the p a st The e vid e nc e is ho w e v e r

.
, ,

inconclusive or at l east un e xtric at e d Fr ee m a son ry

,
.

r ya in spit e of the affi nity w ith Mysticis m w hi ch I

p e ,

h av e j ust m e ntion ed has n ev e r e xhibit e d any m ystic

,

ch ar act e r nor has i t a cl ear notion ho w it c a m e by

,

its sy m bo l s ; though occ ultists at all ti m e s h av e

gravit at ed to w ards it an d though it has tol e r a te d an d
,

e v e n r e c e iv e d th e m it has sho w n no s ens e of u nd e r

,

st and ing o n occul t subj e cts This b e ing the st at e .

of the c as e an d the cl a i m w hich i s m ad e for

,

Fr ee m ason ry h aving n ev e r b e e n u rge d by the in s titu

tion on its o w n b eh al f th e re i s nothing p r i m a f a cze to
'

a ccr e dit the id e a t ha t it has e v e r b e e n a ch a nn e l of

the s e cre t tr ad ition or to w a rr a nt u s i n supposing

' '

d p rzorz th at it should h av e an y d istinct a n al ogi e s

w ith K ab al is m And as a fa ct i ts position i n this
.

r e spe ct i s m uch l ik e th at of alch e m y s ee m ingly

‘

fortuitous a qu e stion of subs equ e nt i ntroduction as

, ,

much i mput ation as r ea lity a v a rnish r ath e r th an a ,

47 2 fi he gas tri ne aah fitterature of the fi aba ah l
p er m eating tinctur e an d yet l ik e all such positions
, , ,

inte r esting To e st ablis h m y point I must r e fe r for

.
,

a third ti m e to the fact th a t sinc e M a sonry app ear e d

on the historic al pl an e occultists a n d m ystics h av e ,

a lw ays t e nd e d to w a rds it th a t it has r e c e iv e d th e m ,

a l l a m i ably a n d th at a l l h av e e l a bor at e d th e syst e m

,

i n accord anc e w ith th e i r p articul ar notions D uring .

the pr ev a l e nc e of the p assion for rit e s w e kno w th at

a lch e m ists Sw e d e nborgi a ns M artinists th e u rgists

*
, , , ,

a strolog e rs all i nv e nt e d n ew gr ad e s an d n ew
,

ord e rs an d as at this p e riod t he re w e r e al so

,

K ab al ists so in o n e or tw o inst a nc e s w e h ea r of
,

K ab alistic rit e s an d e sp e ci ally of rit es an d gr ad e s

,

which exhibit K ab al istic influ e nc es A s Fr ee .

m asonry i s not Sw ed enborgi anis m a s i t i s not ,

a lch e my as ,
i n spit e of the E l e ct Coh e ns the ,

e voc ations a n d ritu a ls of Pas q u a l ly an d a ll the m agic a l ,

m a rv e l s of Schr oepfe r it i s not th e u rgy as i t i s still

, ,

l ess the m ysticis m of a ny of the tru e Mystics so it i s ,

not K ab al ism but it has b e en d ev elop ed so m ew h at i n

,

K ab alistic as in ot he r inte r e sts .

I t m ust b e add e d th at the few K ab al isti c d egr ee s

w hich h av e l e ft an y r e cord b e hind th e m b eyond

th e i r n am e an d the unco m m on s w i ftn e ss w i th w hich

,

th ey p ass ed i nto e xtinction giv e no evid enc e of ,

acqu aint anc e w ith th e J e w is h e sot e ric tradition .

Th ey r epr e s ent the K ab al is m of the p e riod Th e r e .

i s no n ee d to sp ecul at e as to its qu al ity ; i t h as

b equ eath ed its l it e ra ry r e m ains in gri m oi r e s an d

The hist ry f th Sw d nb rgi n R it b ing xc dingly bscur

o o e e e o a e e e ee o e,

and y t p ss ssing c nsid r bl

e o e ccult int r st it m y b bs rv d t h t
o e a e o e e , a e o e e a

s m cc unt f it w publish d t N w Y rk in 8 7 by S m u l
o e a o o as e a e o 1 0 a e

B r w ick
e .
 Qi hanm l s of fieoterir fi xabi tio n 473

grand cl avic l e s i n the spuriou s th a um aturgi c pro

,

c ess es of A b ram e l in an d i n am using K ab al istic ,

corre spond e nc e w ith the Se ign eu r the

l ee s and l av ations of the r abbinic al cond uits As .

it w ill b e w e ll to e n forc e th es e st at e m ents by m e ans

of docu m e nt ary e vid e nc e I w ill add an account of ,

o ne K ab alistic gr ad e w hich m ay b e t ak e n to
re pre s ent the w hol e .

A d egr ee of Kn ight of the K ab alah onc e

e xist e d a m ong thos e inn u m e r abl e d e cor ativ e d e v elop

m ents of the Fr at e rnity which w e r e t e rm e d high

by th e ir d iscipl es an d spuriou s by so m e w ho
r es e nt e d i nnov ations an d e sp e ci ally thos e w hich ,

l ed to nothing I t has long si nc e fall e n into disus e

: .

The obj e ct of the c and id ate according to the ,

“
c at echism of the d egree w as to know by m ean s , ,

of nu m b e rs the ad m ir abl e h a rmony w hich subsists

,

b et w e e n n atur e a nd r e ligion I t d e fi n es the K ab al ist .

as a m an w ho has a cquir e d the Sac e rdot a l A rt a n d

the Roy a l Art by the co m m unic a tion of the tr adition .

The d evic e w as 07m m: i n n u m er i s s ztcz s w zt The

'

M ast er of the Lodg e in w hich the d egre e w as

i m p art ed s ee m s to h a v e b ee n c all e d the P re sid e nt
of the Sanh edri m an d the R abbi The m ystic al .

signi fic anc e of n u m b e rs f w as d e v elop ed by the

See D A rgen s : L ettr es Cabal zs tzqu cr , ou Car r crpon da n cc Phi l a

' '
’

ropl uquc
’

cn trc dc u x Caba l zrtcr, &c , 7 o , L a a e , 1 7 54

'

. v ls . H y .

l The nu ric l ys icis

' '
me a m t is b s d c urs
m o f the K ab alah a e , of o e,

st its d v l p nts
o n the Scplzzr ot/z ; m o
’

of v yl t
e e o me are er p ss ss
a e , an d o e

a ma gic l c pl xi n
a om e ic r s ns t y
o , fo r w h h ea o nt r int
he d o no t e e o the

s h m f t his study S m f t h s d v l p m nts quit unkn w

c e e o . o e o e e e e o e a re e o n

to ccultists
o f x m pl h tt m pt t si m plify c hr n l gy by
, as , or e a e, t e a e o o o o

K b listic figur s in Mich l A it i g P t pl m c m m M d i

a a e ae s n er s
’
cn a na an ,

A nt w rp 5 79
e O th g n r l subj ct
, 1 . P tr s B g My ti
n e e e a e , see e u ar us : r ccc

1 58 5
' '

n u mcr oru m n
'

gn i/icatzom r Izbcr , B e rgo m i , .

4 74 fi he 3Boetrine aah g i tem tu re of the fiabal ah
c at echism i n a som ew h at curious m ann e r which i t ,

m ay b e worth w hil e to su m m a ris e .

I = I n th e m or a l ord e r a word i nc a rn at e i n the ,

boso m of a virgin oth e rwis e R eligi o n ; in the , ,

physic al ord e r a spirit e m bod i ed in the virgin earth

, ,

or N a tur e I t is the g en e r ativ e n u m b er in the ord e r

.

of D ivi nity app ar e ntly a fals e symbolis m b e c a us e

, ,

the m on ad n e ith e r g e n e r a t e s nor is g e n e r a t e d w h e nc e ,

E liphas L evi m or e corr e ctly s ays t h at the m on ad

suppos e s the du ad an d th enc e through the tri ad al l
, , ,

n umb e rs are e volv ed .

I I = I n the m or al ord e r m an an d wom an ; i n ,

the physic al a ctiv e a n d p assiv e ,

I t is the g e n er ativ e .

n u mb e r in creat ed things .

I I I = I n the mor a l ord e r the thr ee th e ologic a l ,

vi rtu es ; i n the physic al the t hr ee principl e s of ,

bodi es The r e fe r enc e h ere is to s al t sulphu r a n d

.
,

m e rcury t h us indic ating the H e rm eti c conn e ctions of

,

this gr ad e Thr ee also d e not e s the tripl e d ivin e

.

e ss e nc e .

I V = the fou r c a rdin a l virtu e s the four ele ,

m e nt ary qu aliti e s —an o th e r H e r m etic r e fe r e nc e—an d

it is more ov e r the m ost m yst e rious of nu m b e rs
, , ,

b e c aus e it cont a ins al l the m yst e ri e s of n atur e .

V the quint e ss e nc e of r e ligion an d the quint

z
,

e ss e nc e o f m att e r —w hich ag a i n i s a lc h e m ic al I t is .

“
a lso the m ost occult nu m b e r b ec a us e it i s e nclos ed ,

in the c e ntr e of the s e ri e s The pr e cis e m e aning of

’
.

t hi s l a st st at em e nt do e s not app e ar bu t it m ay ,

possibly r efe r to the p e nt ag ra m as o n e of the e mbl e m s

of the gr ad e .

V I = the th e ologic al cub e an d the physic al cub e .

“
I t is the m ost s al ut ary nu mbe r b e c aus e it cont ains ,
 t amtel e of (Es oteric fi rabi ti mt 475

the sourc e of ou r spi ri tu al an d corporeal h appin e ss .

I s this a r e fe r e nc e to the mystic al ad ult e ry of the

fi rst m an w her e by the coming of the Lib e r ator w as
n ec e ssit at e d
VI I the s ev e n s acr a m e nts an d the s e v e n
“
pl an e ts I t i s the m ost fortun at e nu m b e r b ec au s e
.
,

it l eads u s to the d ec ad e the p erfe ct n u m b er , .

V I I I = the sm all n u m b e r of the e l ect or the

“
w is e. I t is the most d esir ab l e n umb e r b ec aus e ,

he w ho poss ess es it is of the n umb e r of the E l v es

”
a n d Sag e s .

I X = the e x alt ation of r e ligion an d the e x alt ation

of m atte r I t i s the m ost subl i m e n u m b e r b ec aus e
.
,

religion an d n atur e are both e x alt e d th e reby .

X = the ten co m m and m e nts an d the ten pr ec epts

of n atu re I t is the m ost p e rfect nu mb e r b ec aus e it
.
,

i ncl ud e s u nity w hich cr e at e d ev e rything an d z e ro

, , ,

sy m bol of m att e r an d c haos w h e nc e ev e rything ,

e m e rg ed I n its figu res it co m pr eh e nds the cr eat ed

.

a n d uncr ea t ed the b eginning an d e n d pow e r an d

, ,

forc e li fe an d ann ihil ation

,
By the study of this .

n u m b e r w e fi nd the r e l a tions of all things the po w e r ,

of the C reator the faculti e s of the cr eature the Alph a

, ,

a n d O m eg a of divin e kno w l e dg e .

X I = the m ultipl ic a tion o f r eligion and the

m ultiplic ation of n atu re I t i s the m ost m ul tiplying
.

“
nu m b e r be c aus e w ith the poss ession of tw o units
, ,

”
w e a rriv e a t the m ul tiplic ation of things .

X I I = the t w e lv e articl e s of fa ith ; the t w e lve

a postl e s fo und a tion of the H oly C i ty w ho pr e ach ed
, ,

throughout the w hol e w orld for our h appin ess an d

spiritu al j oy ; the t w elv e ope r ation s of n ature ; the
t w e lv e signs of the Zodi ac fou nd ation of the ,
4 76 fi he 9 m m 0 aah fitteratnre of the m ahal ah

Pr i m u m Mobile
xt ending i t throughout the
,
e

univ e rs e for our t e m por al fe licity I t i s thus .

the most s o lid n u m b er b e ing the b asis of our

i

spiritu al an d corpor eal h appin ess .

The nu m b e rs a ft e r tw e lv e w e r e l e ft to the
disc e rn m e nt of the c andid at e The c at e chism also .

sho w s th at this ord e r conc ern e d its el f with the

univ e rs al spirit of al ch e my an d ev en with the
qu adrature of the circl e The history of the Knights .

of the K ab al ah is u n fortun at ely involve d in obscurity ,

but it w i ll b e s ee n th a t it w as Christi an an d C atholic ,

w hich furn ish e s a r e s e m bl anc e to oth e r an d l at e r

i nstitutions pro fe ssing si m il ar pu rpos e s an d h aving

*
si m il ar r el igious sy m p athi e s .

“
H ad the Book of O ccult ation b ee n m ad e
in the e ight e e nth c e ntury the t he m e of a M asonic
gr ad e had the l odge r epr es e nt e d A tz zl zczk the M ast e r
'
‘

, ,

A en S op le his thron e i n the E ast K et/zer an d the

'

, ,
'

o ffi c e rs the r e m aining Sepkzrotk had the ritu al b ee n

construct ed fro m the Zoh a r an d the c at e chis m fro m
the A pp a r atus of R o s en ro th a ll this w ould h av e ,

prov ed nothing as to the K ab alistic conn ections of

M ason ry Within r e c e nt y ears a pow e rful M asonic
.

ord e r has und e rgon e a sp eci e s of d ev e lop m e nt i n

this d ir e ction through the l abours of Alb e rt Pik e ,

a n d th e r e can b e littl e doubt th a t it w as his int e ntion

to trans for m the Anci en t an d Acc e pte d Scottish Ri te

i nto a s e m in ary of occult study Th e re m ay b e .

m a ny of its own br e thr e n a t the pr e s e nt ti m e in

w hom this st a t e m e nt w il l excit e only i ncr e d ul ity ,

A m ng
o d gr s c ll ct d by th Fr nch M s n P
the e ee o e e e e a o eu v ret,

th r w th t f M c C bb l t g Th M tr p lit n Ch pt r
e e as a o a on a
'

a zr z u c
'

. e e o o a a e of

Fr nc dignifi d its 8 th G r d by th titl f Cl l

a e e o C b la e e e o zco a zcr ac
'
’
a a c.
 t amtel e of fieoteric fi rahi timt 477

but it is not the l e ss c e rt ain th at Alb e rt Pi k e w as

m ore th a n an a rd e nt ad m ire r a n d far m ore th an an
unqu alified fol lo w e r of the occul t p hilosophi es or th at ,

he pursu e d it into r egions of w hich M a sonry has now

no conc e ption H e w a s also s econd e d by n u m e rous
.

l ik e m ind ed pe rsons w ho occupi ed high digniti e s in

-

the Unit e d St at e s South e rn J u risdiction an d som e

’

of whom still surviv e .

The e vid e nc e of al l th es e things is to b e found

i n the v ast body of instruction w hich he co m pil ed ,

chi efly fro m sourc es i n occult lit e ratur e for al l the ,

grad es of the ord e r N 0 p e rson who i s acqu aint ed

.

“ ”
with the M or al s an d Dog m a can fa il to trac e the
h and of the occultist th e re in an d i t i s to b e e sp eci al ly ,

obs erved th at p assing fro m grad e to gr ad e i n the

,

d ir ection of the high est this instruction b ecom e s ,

more an d more K ab al istic I t m att e rs l ittl e th at.

the sourc e s fro m which P ik e d r ew w e re not o f the

best or th at though a m an of w id e r eading he

, , ,

w as not a sk ill e d critic ; for w e a re conc e rn e d only

with a t end ency an d its d e ve lop m e nt H e acc e pt ed .

,

for e x am pl e w ithout d u e c aution the construction

, ,

p l ac e d on K ab ali s m by the most uns afe of all its

e xpound e rs E l ip has L evi
,
fro m w ho m he tr ansl at ed
,

v erb ati m at great l ength a n d fol lo w ing his profe ss e d

, ,

h abit w ith no sp ecific ackno w l edg m e nt w hil e for

, ,

the r est his only sou rc e of furth e r in for m ation w as

the K a bba l a D cn u a a ta of w hich how e v e r he sho w s

’
, , ,

no an alytic al k no w l edg e s eem ing to reg ard the ,

'

L zoer D ru s /zzm as e ntitl e d to r ank i n a uthority

'

'

with the Sop/zer c m ozc/lza I n Spit e of t hes e

'

l i m i ta tions he m ad e av ail abl e an amount of in for m a

tion on occ ult subj ects w ith which no p revious
4 78 fi he Q ortri u e auh fitterature cf the fiabal ah
sch e m e had e v e r provid ed M ason ry Ye t with all .

his stre nuous e fforts it must b e doubt ed w h e th e r

the s eal o f occultis m has b ee n i m pr e ss e d e ffe ctu ally

on the Anci e nt an d Acc epte d Scottish Rit e in w h ich ,

c as e i f w e e xc e pt suc h int e r esting m inor inst anc e s

,

as the S ocietas R os icr u ci a n a i n A ng l ia w ith w hic h ,

I h av e d ealt els ew h e r e it m ust b e confe ss ed t hat ,

the A nci e nt an d P ri m itiv e Rit e of M e m phis “ an d

Mis rafm l i s the only s ection of high grad e M asonry

‘
' '
-

w hich cl a i m s a distinct purpos e of a n occult kind ;

i t i s not n ec ess a ry to s ay th at in E ngl and at l east , ,

it has fail e d w holly i n obt aining r ecognition as a

g e nuin e d e v elopm e nt of M asonry an d it r e m ains ,

pr actic ally i n ab eyan ce j

W e s ee th e r e for e th at K ab alistic i nflu enc e i s
confin ed to the s o c all e d high gr ad es I t w ould b e -
.

a bsurd to discuss the possibility of its conscious

pr es e nc e in the bl u e lodg es or s eek to i nt erpr et the ,

l eg end of the m ast e r gr ad e in conn ection w ith J ew ish

tr adition The sy m bols ho w e v e r w hich are fam ili ar
.
, ,

to the i niti at es of th e s e lodg e s do conn ect with -

K ab al ism am ong oth e r forms of occult philosophy

, ,

but the pr es enc e of the s eal of Solo m on a m ong

the h e i rloo m s of the brot he rhood b eing so far , ,

un account abl e it is us el ess to i nsist on the conn ection

, ,

See M rc nis
a o et Mou l tet ’
L H i cr op b an l c, clevcl oppcm cn t compl et
‘ ’

dos P ris 8 3 9 L R m d l E l i
My ri ér cs Macon n i gzccr , a , 1 . e a ea u
’
or c
’
cu s y,

an th r w rk by M rc nis is ls int r sting th vi w s f

o e o a o a o e e as e e o an

am i bl stud nt up n th Myst ri s in c nn cti n w it h M s nry

a e e o e e e o e o a o .

l A hist ry f t his instituti n ; w ith ll th r m ntic l m nts

‘ ‘
o o o a e o a e e e

w h ic h m igh t b x p ct d w w ritt n by M rc B d id d publish d

e e e e , as e a e arr e an e

in tw v lu m s t P ris 84 5 und r th titl D L 0 d M c iq

o o e a a , 1 , e e e, e
’
r rc a on n uc

dc Mis r a i m , depu i s s a cr ea ti on j u ru g a
’
n os / ou r s , &c .

I The f urt h
o Se ri s e of the R it e of Mis rai m is d sign t de a e

K b listic
a a .
 t amtel s of Qfs aterir fi rabi tiou 479

be c aus e noth ing logic ally follo w s fro m it So far as .

history i s conc e rn e d K ab a lis m an d M ason ry h av e ,

j oi n ed h ands in the sph e re of the high e r grad e s an d ,

a s a h istoric a l fa ct t h is is int e r esting but th a t i t i s ,

oth e rw is e signific an t m ust b e l e ft to thos e who

affir m it .

V . TH E K A B A L A H A N D TH E T A RO T

I t i s v ery w el l known to all occult stud ents at

the pr e s ent d ay th a t the T arot i s a m e thod of
“
divin ation by m eans o f s ev enty eight symbol ic al -

pictur e c a rds to which gr eat antiquity an d high

-
,

i m port anc e are attribut ed by s eve r al a uthoriti es .

T h e i r l it e r ary history is also e qu ally w e l l known .

Th ey w e r e fi rst m ention e d by the French a rch aeologist

Cou rt d e Ge b elin at the clos e of the e ight ee nth
c entu ry an d w e r e attribut e d by him to an E gypti an
,

origin M uch about the s am e ti m e the subj ect w as

.

t ak en u p by a profe ss ed carto m an ce r n a m ed A l lie tte , ,

who wrot e a gr e at d eal about th e m i n s ev e ral

illit e r ate tracts an d e nd eavour ed to tr ac e th eir
,

conn ection w ith E gypt through the J e w ish K ab alah .

The inqui ry th e n fe l l i nto n egl ect e xc e pt i n so far ,

as C ontin e nt a l fortun e t e ll e rs w e r e conc e rn e d u nti l -

,

the y ea r 1 8 5 4 wh e n E liphas L evi m ad e his first

,

contributions to occult sci e nc e .

t r m y h w v r b s m r d rs w h
A s he e a , o e e , e o e ea e o a re no t a cq u int d
a e

w it h t his m tt r I m y bs rv
a e th t M S L M G
, a o e e a r . . . ac re gor M th rs
a e

is th ut h r f s m ll x pl n t ry tr t is ntitl d
e a o o a a e a a o ea e, e e ,
“
Th T r t ;
e a o

it O ccult Sig ifi ti
s & publi h d w ith
n ca t o n, c .
, s e a se o f th c rd
e a s,

L nd n 888
o o , 1 .
480 fi he £ortri ue arch fitteratnre of the g ahal ah

I n 1 8 57 J A e nd e avou r ed to prov e . . Va ill ant “

,

th e ir Chin e s e o rigin j an d tr ans m ission by m eans of ' '

the gipsi e s th eir conn e ction w ith th es e no m ads w as

subs equ ently a dopt e d by L evi w ho g av e gr eat ,

pro m in e nc e to the T a rot in al l his w ritin gs up to the

y ear 1 8 6 5 The subj ect w as also t ak en i n h and by
.

P Christi an w ho publis hed a l arg e h istory of M agic

.
,

i n 1 8 7 0 H e d ev e lop e d still furth e r the E gypti an

.

th eory but no st at e m e nt w hich he m ak es can b e

,

acc e pt e d w ith an y confid e nc e I n the y ear 1 8 8 7 I .

-

w as the fi rst w ho i ntrod uc e d the cl a i m s of the T a rot

to E nglish r ead e rs i n a d ig est of the chi e f work s of

E liphas L év i An i m port ant contribution to the .

inquiry w as m ad e shortly a ft e r by the Fr e nch

occultist Pap il s w hos e e l abor at e w ork entitl ed the ,

“ ”
T a rot of the Boh e m i ans though sc a rc ely of ,

critic al v al u e on the historic al sid e r e m ains the m ost ,

co m pr e h ensiv e an d attr activ e su m m ary of al l the -

a rgu m ents .

The point w hich conc e rns u s h e re is of cours e , ,

the K ab alistic conn e ctions E l iphas L evi s ays th at .

H i s l oi rc Vr a ic n tic f th acs
’
Vr a is B olzcm icn s
’
. A s a o e o e

gipsi s t his w rk is xc dingly g d f its p ri d its T r t sp cul ti ns

e o e ee oo or e o a o e a o

a re w rt hl ss o d its phil l gic l

e rgu m nts bsurd M V ill nt
, an o o a a e a . . a a

d scrib d th T r t
e e th synt h sis f nci nt f it h
e a o d ducti n fr m
as
“
e e o a e a , a e o o

th sid re l b k f E n ch
e ea I t rigin h
oo o ffir m s t b l st in th
o s o e a o e o e

night f ti m o H nly m nti ns th K b l h t st blis h its

e e o e o e a a a o e a

c nn cti n w ith C bul (p

o e o a .

j O ccult w rit rs m stly f v ur E gypt th birthpl c of th

'
e o a o as e a e e

T r t
a o d t his is c nsist nt w i t h t h ir vi w s
, an th rigin f th
o e e e on e o o e

K b l h
a S M ns Z L i m
a a . h or c ntly publish d v rsi n f th
o . . s on as e e e a e o o e

c rds und r th titl f L i

a e T f e 78 T el E gypti
o v r e ac
’
en
’
acs ar o s an s ,

w it h xpl n t ry b
e kl t C m p r R F l i L
a a o oo ii L m
e . o a e . a co nn er : os x x . a cs

H m i ti g T t i i t i w hich pr t nd t b c nstitut d
’ ’
er zccs ou a ro a v n a o r c, e e o e re - o e

ex ctly cc rding t th s cr d t x ts d tr nsl ti n f th M gic

a a o o
“
e a e e an a a o o e a

of l d E gypt "
o
 fis oteri c fi raoi ti ou
‘

t au u el s of 48 1

the T arot c ards a re the key to the esot e ric trad ition
“
of the J e w s an d the pri m itive sourc e of d ivin e an d
,

hu m an tr ad ition he i nstitut e s an a n a logy b e t w een

the sy m bols of its fou r su its a n d the fou r l e tt e rs of

the D ivin e N a m e Tci tag r a m m a ton an d b et w e e n th e ,

te n S op/zi r ot/z a n d the te n s m a ll c a rd s b e longing to

e ach suit H e giv e s a lso the corr e spond e nc e s

.

b e tw ee n the t w e nty tw o tru m p c ards an d the l e tte rs

-

of the H e bre w al ph ab e t fo r w hich he quot es the ,

“ ”
a uthority of d iv e rs K ab al istic J ews w hich m ust ,

not ho w e ve r b e i nt e rpr e t e d too strictly as although

, , ,

the sy m bol is m of the H ebr e w a lph ab e t has b ee n

m uch d w e lt on by such a ut h oriti e s th e r e is no tr ac e

of a n y r e fe re nc e to the T arot by K ab al istic writ e rs of
the p a st I t m ust b e ad m itt ed on the oth e r h and
.
, ,

th at the an al ogi e s a re e xc eedingly striking an d t h at ,

a lt hough the historic e vid e nc e s c a n sc a rc e ly b e s a id

to e xist an d h av e b ee n suppli e d fro m the tr easur e s of

,

i m agin ation th e r e can b e no doubt t hat the T a rot i s

,

a ctu a lly as ,
i t i s cl a i m ed to b e of consid e r abl e ,

i mport a nc e sy m bolic al ly I m ay p e rh aps b e per

.

m itted also to r e gist e r my p e rson a l b el i e f th a t i t ha s

di stinct K ab al istic conn e ctions so m e of w h ich w e r e ,

bro adly outl in ed by E l iphas L evi Un fortun at e ly .

,

th e int e rpr et a tion s of its sy m b o li s m w hich h av e

b ee n atte m pt ed by v ariou s w rit e rs are n early w orth

l e ss in the fi rst pl ac e b e c aus e th ey h av e al l prov ed
,

th e m s e lv e s i nc ap abl e of conducting a d isp assion at e

h ist o ric a l inqui ry ; th ey h a v e a llow e d affir m a tion to
t ak e the pl ac e o f e vid e nc e ; th ey h av e r eg ard e d a
h int as a su ffici ent grou nd o f conviction ; th ey h av e
m ad e conj ecture c e rtitud e Se tting asid e C ou rt d e
.

Ge b e l in w ho w as m e re ly an inqui r e r h a m p e r ed by
,

H H
 482 fi he ill ortriu e aa h fii terature of the fiahal ah
the li m it ations of his p e riod s etting asid e L evi who ,

s eld o m m ad e an accurat e st at e m e nt abou t any m att e r

o f fa ct ; obs e rv e how D r Pap u s pursu e s his i nquiry
.

i nto the origin of the T a rot I t i s by an app eal to .

the w rit e rs w h o pr e c e d e d hi m a s i f th e ir a uthority

,

w e r e fi n al ; to Cou rt d e G eb e l in w ho w as a grop e r ,

i n the d ark d uring the ch ildh o od of a rch aeologic al

r e as o ning to V aill ant w ith h is fascin ating th eory of
,

gipsy transmission w hich i s about as concl usiv e as

God frey H i ggin s on the C eltic Druid s ; to L evi
“ ”
,

”
w hos e m arv e llous l ea rni n g is so much an d so nu
s a fe ly insist e d on by the w hol e Fr ench school Papu s .

contribut es nothing h i m s el f to the probl em on i ts

“
hi storic al s i d e e xc e pt an affir m ation th at the g am e
c all e d the T a rot w hich the Gypsi e s poss e ss i s the
, ,

”
Bibl e of B ibl e s . Obviously the historic al qu estion
,

c alls for treat m e nt by so m e ind e p end e nt sc hol ar who

will b egin by r el easing its pr es ent fant a stic con
n e c tio n s .

I n the s econd pl ac e the symbolism of the T a rot

, ,

w hich to d o j ustic e to D r Pap u s i s m ost p ati e ntly

,
.
,

an d skil ful ly e l abor at ed in his w ork is at onc e ,

”

disorg anis ed i f th e r e b e an y doubt as to the attrib u

tion of its tru m p c ards to the H ebr ew alph abe t .

N o w th e r e is o n e c ard w hich b e a rs no nu m b e r an d
i s th e re for e alloc at ed according to the discr etion of
the i nt e rpr et e r. I t has b ee n alloc at ed in all c as e s
wrongly by the u ninstruct e d be c aus e th ey had nothing
,

but th e i r priv at e j udgm e nt to guid e th e m an d by ,

thos e w ho kn e w b e tt e r b ec aus e th ey d esi re d to

m isl e ad . I m ay go fur th e r an d s ay th at the tru e
n atu r e of T a rot sy m bolis m i s p e rh aps a s ecre t in the
h ands of a v e ry fe w p ersons an d outsid e th at ci rcl e
,
 '

t anuel e of fis otm t fi rahi tioa 483

ope r ators an d w rit ers m ay combin e the c ard s as

th ey l i k e an d a ttribut e th e m as th ey l ik e but th ey ,

w il l n e v e r find th e right w ay The sy m bol is m i s

.
,

ho w ev er so rich th at i t w ill giv e m eanings o f a kind

,

i n w h at ev e r w ay i t m ay b e dispos ed an d som e of ,

th e s e m ay b e strikingly sugg estiv e but th ey are ,

ill usory n o n e the l ess The purpos e of this short

.

p ap er i s t he r e for e to show th at the publ ish ed T a rots

a n d the m e thods of using th e m m ay b e v e ry s e rvic e

a bl e for divi n ation fortun e t e lling an d ot he r trifl es

,
-
,

but t hey are not the key of the K ab al ah an d th at ,

the Roy al G am e of Goos e m ay b e r e com m e nd e d w it h

a l m ost as m uch r eason for the s a m e pu rpos e Dr . .

Pa pu s i s th e r e for e unconsci ously m isdi r ecting hi s

m a ny follo w e rs wh e n he adv e rtis e s hi s l aboriou s
“ ”
r eadings as the Absol ut e K ey to Occult Sci e nc e .

VI . TH E KA BA LA H A N D MY ST I C I SM

I t is a t ask of no i nconsid e rabl e d i fficu lty to

a tt e m pt a j udg m e nt upon the K ab al ah from the

purely mystic st andp o int O n the o n e h and the

.

h istory of K ab al is m i s so i m b e dd e d i n t hat o f
m ysticis m th a t it i s sc a rc ely known or a d m itt e d i n
,

an
y d istinc t conn e ction O n th e oth e r h and to the
.
,

pur e m ystic t he r e i s so m uch i n the K ab alistic

,

syst e m w hich s ee m s e xtrinsic to the s ubj ect of

m ysticis m th a t t he r e is a t e mpt ation to und e rr a t e its
,

real influ enc e The corr e spond e nc e an d the di ffe re nc e

.

m ay p erh aps b e brought into h ar m ony i f i t b e

p e r m issibl e to r eg a rd m ysticis m in two w ays —as a
philosopic al syst e m th at i s to s ay an ord er e d
, ,
 8
4 4 fi he 13 01 11 111 1 »
auh £ i teratu re of the fiabal ah
m et aphysics h e ld int el l ectu ally also as a mod e
“ but
, ,

ofc ond uct pr actis ed w ith a d e fin ed purpos e i n a word , ,

as transc end e nt al doctri n e an d tra nsc end e nt al li fe .

The pr actic al m ystic is the s aint on the p ath of his

a sc e nt into the m yst e ry of th e e t e rn a l union c o n c em , r

ing w ho m i t i s c o nson ant w ith the purpos e of our

pre s e nt inquiry to sp ea k only w ith gr eat r es e rv ation ,

b ec aus e the m yst eri e s of the D ivin e Li fe do not fall

w it h in the li m its of historic al r e s ea rch I conc eiv e .

th at the s u m o f K ab alistic in s tru ctl on I S of no r e al

s e rv i c e to the d iscipl e of this s ecr et p ath a ft e r ev e ry ,

a llo w a nc e has b ee n m a d e for the Z o haric doctrin e

th at a sci e nc e of th at Holy Unity into w hich all

t h ings r etu rn as all com e forth th ere fro m can b e
a tt a in e d by m an s Lik a ll oth e r
l f n ven i t s a n ctu m
'

e .

studi es a n d p e rh aps not m ore so th an any oth e r

,

m e thodis e d th e osophy i t has a c e rt ain o ffic e i n the ,

s a n ctu m fa ci t For th at far l arg er cl ass to who m the

.

possibility of s anctity i s d e ni ed w ho are in s earch ,

r ath e r of a guid e for thought upon qu estions of

fund am e nt al p h ilos o phy I conc e iv e th at the K ab al ah ,

—but aga in lik e oth e r m e t aphy s ics —has so m e us e ful

,

a n d r e a ssuring lights I t is a sourc e of int ell e ctu al .

consol ation th a t o n e of the m ost b arr en of all the w ays

pursu e d by the h u m an m ind has its o w n strang e
fl o w e rs an d fruit Th e r e i s no book a n d th e re is no
.
,

syst e m to w hic h this m od e ra t e o ffic e c an b e d e ni e d

, .

I t is also as I h av e soug ht to sho w so m ething m ore

, ,

A nd t his
uld b th c rr sp nd nc f th Z h r w ith
wo e e o e o e e o e o a

m ysticis m F x m pl th d ctrin f cst sy is ssur dly f und

. or e a e, e o e o e a a e o

t h r in but t in th s m w y t h t w find it in R uysbr ck S

e e , no e a e a a e oe or t
.

J hn f th C r ss I t is m r sp ci lly r ti n lis d syst m f m ystic

o o e o . o e e e a a a o a e e o

t h ught
o .

1 Z h r i 5 M ntu
"
o a , .
, 1 a, a a .
 t au nel s of (E s oteri c fi rahi tio n 48 5

th a n a n inh e ri tanc e from the p ast e v e n a n inh e rit anc e ,

th at has bee n tr ans m itt e d fro m a pe riod far b ack i n

hu m an history The Zoh ar a t l e ast has the po w e r .

of stirring thos e d e pths in the hu m a n h eart w hich

“
are be yond the pl u m m e t of the s ens e it s ee m s
“
o cc asion al ly to strik e b eyond a ll ti m e an d b ack w a rd ,

”
sw ee p through a ll int e ll ig e nc e an d to s ay this is to , ,

con fess th at it i s the e t e rn a l soul sp eak ing h e re ,

und e r the com mon influ e nc e o f right reason th e re i n ,

e cst acy an d vision an d a g a in as i t w ould s e e m i n , ,

so m n ambulis m or e v e n i n fr en z y N o w the speech .

,

of the hum an soul in w h at st at e so e v er m ust be a , ,

y

m e ss ag e to the m ystic Th e re i s n o n eed to add .

th a t on the philosophic al sid e the K ab alah conn e cts

a ssur e dly with mystic i sm .

With occultis m of cours e it conn e cts w holly , , ,

throughout all its h istory The di ffe re nc e b e tw ee n .

occultis m an d mysticis m is m uch m ore t han th at of

a L ati n equiv al ent fo r a G r ee k t e rm as m ight ,

a ppea r at fi rst sight W e are all acqu aint e d w ith .

the d istinction w hich i s m ad e b e tw ee n the m agn e tic

a n d hypnotic sl ee p Th ey h av e m uch i n co m m on .
,

but th e y a re p athologic ally s ep a ra te h aving d iv e rs e ,

ch a r act e ristics an d a d iv e rge nt m od e of ind uction .

Sl ee p how ev e r is obt a in e d i n both an d this is th e i r

, , ,

n t l L r y B uli u s ys t h t th J w is t inclin d t
M . A a o e e o ea e a a e e no e o

m yst c s m d s ms n v r t h v b n J ud ism h l w ys “
i i , an ee e e o a e ee so . a as a a

b n l w r ligi n f th m ind int ll ctu l cr d t f v ur bl

ee a a , a e o o e , an e e a ee no a o a e

t m ystic tr sp rts divin l ngu rs H d ni s ls th t K b lism ”

o an o or e a o . e e e a o a a a

w asi dig n us in J w ry Th m yst ri s f th K b l h d t h s

n e o e .
“
e e e o e a a a , an o e

o f th H sidi m th
e K b li ts s m t h v b n
as , f r ign
e n eo - a a s , ee o a e ee a o e

i m p t ti n ; cc rding t th b st j udg s th C b l its lf is t e e

r t d in J ud is m —/ l m g tl N ti tr sl t d by Fr ncis
or a o a o o e e , a a a e no

oo e a . sr ae a on ze a on s , an a e a

H illm L nd n 89 5 p 9 This vi w h w s littl fi t h nd

an , o o , 1 , . 2 2 . e s o e rs -
a

a cq u int nc w it h th s bj ct
a a e e u e .
4 86 fi he g astri n e aah fitterature of the fiahal ah
'

sup erfici al an d obvious point of u nion —s o supe rfici al

an d s o obviou s th at the ordin ary obs erv er w ould
sc arc e ly fail to id enti fy th em whil e th ey h av e al so
,

b ee n id e nti fi e d on grounds w hich are not precis ely

thos e of ordin ary obs e r vation B e tw ee n occult sci e nc e
.

a n d m ystic sci e nc e th e r e is the co m mon point o f

union which is cre at ed le t us s ay by th e ir s e crecy
, , .

B e n eath this fant astic r e s e m bl anc e th e re i s th e m ore

i m port ant fact th at th ey bot h pro fess to d eal w ith
the inn e r an d oth e r w is e uninv e stig at e d forc es of the

h u m an soul . I n the c as e of occult sci enc e i t is ,

how ev e r for the kind of en d w hich w e conn ect with

,

the notions of m agic For e x am pl e T alism anic

.
,

M agic so c all ed is ost e nsi b ly the art of infusing a

, ,

c ert ai n r e condi te spi ritu al pow e r into som e obj e ct

co m pos ed artifici ally This is an ope ration of occu lt
.

sci enc e b ec a us e i t d eal s w ith a po w e r which is by ,

the hypoth e sis of an occult or g en e r al ly unknown

,

n ature an d appli e s it i n accord anc e w ith the formul ae

of a conc eal e d i nstruction A kno w l edg e of the .

po w ers w hich are l at e nt i n h u m an n atu r e is not

unlik ely to l ead to m ysticism w hic h is the d ev el op
,

m e nt of the l at e nt po w e rs in the dire ction of divin e

union . Th ere i s usu ally how ev e r no pe rson l e ss
, ,

r e ally m ystic th an the occultist conv ention ally und e r

stood .

The points o f cont act b e tw ee n occult sci e nc e

a n d the K ab alah a re v e ry nu m e rous but b e tw ee n ,

Mysticism an d the K ab alah th ey a re c o m ,

p a ra tiv e ly sp ea king f
,
e w I t i.s d i fli
‘
c u l t to n a m e

a br a nc h of occult sci enc e which is not ind ebted

fo r so m e d ev e lopm ent though not as w e h av e
,

s ee n in most c as e s for a gov e rning dir ection to ,

 t an u el s of (E s oteri c fi r abitiou 48 7

the tr adition o f the J ews so far at l east as the ,

W e st is conc e rn ed This is tru e i n a d e gr ee e v e n of

.

a strology,
though it m ust b e s aid frankly th at i ts
rabbinic al asp ects are oft e n highly fant astic confi n ed ,

by th ei r ignoranc e to the most g e n eral concl usions

a n d b as ed u pon a bsurd principl e s a s a p ea rs most
p ,

e xpl icitly though not w ith int e ntion i n the d e fe nc e

, ,

of Ga ffarel . C e remoni al M agic i n the W est had ,

as w e h av e s ee n its root i n K ab alism ; so had

,

al l m ethodis ed D ivin ation w hil e the conn ections ,

of alch e m y w it h the [ E S/Z Mctz a rcp/c h av e be e n the

subj e ct o f a sp e ci al study I t s ee m s unn ec e ss ary to
.

prolong the th esis of the pr e s ent s ection The en d of .

Mysticis m is the re cov ery or att ain m ent of conscious

n e ss i n God The s ecr et doctri n e of the creation as
.
,

th at of the e m an ation of souls w ritt e n symbol ic ally , ,

c annot i n the abs e nc e of the K e y w hich will op e n its

m yst e ri e s b e of a ny u s e to the m ystic nor c an the
, ,

K ey its e l f w hich is the succ e ssful m e thodising of

,

the confus e d K ab alistic m e dl ey provid e m or e th a n ,

int el l e ctu al kn ow led ge eve n by the most e xtre m e hypo

,

th esis Should he ent e r w ithin the circl e o f i niti ation

.

w h e r e th a t K ey i s s a id to b e obt a in e d the stud e nt

w ill i n d u e ti m e b e i n a position to kno w wh e th e r the

se cr e t kno w l edg e w hich und erli es such symbol is m c an

contribut e to the succ ess of his ent e rpris e B ut it is .

not i mpossibl e th at a kno w l edg e so obt ain ed w il l t ak e

hi m far from any tr ad itions of I srael I h ave n e v e r .

m e t w ith a n y mystic e xc e pt thos e of the n atu r a l

,

ord e r o w ing as suc h nothing to l it e r atu re o r

, , ,

tr aditions w ho ignor e d the possibiliti e s conc eal e d

,

be hind K ab al istic sy m bol is m o r on the oth e r h and ,

o w ed anything of i m portanc e to the K abalah I .

488 am m a
fi he g anb tt
fi erature of the fiabal ah
h av e n eve r m et w ith an y m ystic as dis tin guish ed
,

from occul t stud ents conc e rn ed w ith the o ffic e s of

M agic w ho h ad so m uch as a tol e rabl e acqu aint anc e
,

w it h th e subj e ct Fi n ally the gre at e st stud e nts of

.
,

occult sci enc e w ithi n m y acqu aint a nc e h av e b ee n

i nv ari ably t ak e n furth e r a fi eld I t m ust b e con fe ss ed
.
,

ho w ev e r th at the qu e stion is co m pl ic at ed by a
,

nu m b er of issu e s to w hich it i s i m possibl e to do

j ustic e i n a bri e f sp ac e B ut i t m ay b e cl early s et
.

do w n th a t as m ysticis m prop erly dis eng ag ed fro m its

,

a dv e ntitious a ssoci ations a n d r e g ard e d e ss e nti ally i s ,

a s acr a m e nt a l e xp e ri e nc e of the soul not a syst e m of

,

cosmology not a doctrin e o f spiritu al e ss enc e s con

,

struct ed hypoth e tic ally so i t has at b est but an

,

e xtrinsic conn e ction w ith B er es hi th an d Mcr ca va li ,

as,
i n li k e m ann e r w ith al l th at w e und e rst and
,

conv ention al ly by the occul t sci e nc e s .

W e h av e now r e ach e d the t e rm of our inqui ry ,

a n d a s m a ll sp ac e only can b e sp a r e d to a su m m a ry

of its re sults As r eg a rds the docu m e nts of K ab alis m

.

w e t ak e our st a nd with th a t l at e r a n d b e tt e r sc hol a r

ship the position o f w hich i s i ndic at ed by D r Schill e r .

Sz in es s y s ad m ir abl e a rticl e on the Mi a r as ki m We

’ ’
.

r ej e ct e ntir ely the G e r m an school of D r Graet z .

,

w hos e popul a r E ngl ish e xpon e nt is D r Gin s b u rgh . .

W e r eg ard the Z o haric writings as the growth of

som e c e nturi es W e b e li e v e t ha t th ey r e pre s e nt a
.

tr adition w hich conn ects w ith T al m udic ti m e s W e .

r e sp ect the l eg end by w hich th at tr adition i s id e ntifi ed

w ith the n am e of R Si m e on b e n Jo chai but w e a re
.
,

not pl edg e d th e reto W e ad m it th at th e fi n al sh ap e

.

a ssum e d by the Zoh a r m a not h a v e b ee n much

y
 t an uel s of (E s oter ci fi rahi ti on 489

a nte rior to the d at e of its publ ic ation W e do not .

d e ny th a t it m ay h av e r ec e iv ed add itions w hich

d e se rve to b e d e scribe d a s spurious or th at so m e ,

of its incre m e nt m ay b e attribut abl e to M os e s d e

L eon but w e re c e iv e e ve ry st at e m e nt w ith r eg a rd
,

to this p erson ag e t ent ativ ely an d und e r a l l re s e rvation ,

a scribing l ittl e e vid e nti a l v a l u e to the a ccoun t in the

S op/tor Yu /za s i n a n d con fe ssing th a t outsid e it th e r e

,

is p e rh a ps no ground for supposing th at such a r abbi

flourish ed i n the thirtee nth c e ntu ry W e consid e r .

th at the p e riod of R Akib a i s not an un w arrant abl e

.

d at e to a scrib e to the Se phe r Y e tz irah or to som e ,

e a rl i e r fo r m of th at docu m e nt bu t the e xt e nt to
,

w hich i t a nt ed a t e d the ninth c e ntury m ust r e m a in

conj e ctural . W e obs e rve i n the Sephe r Y e tz irah

a n d the Zoh a r c e rt ain doctrin e s w hich i n so m e for m

or oth e r be long to al l occultis m ; th ey are p a rt of

its burd en but th ey go far b ack i nto antiquity W e
, .

b el i e v e t he s e doctrin e s to h av e b ee n d e riv e d by the

J e w i n hi s ea rly s e ttl e m e nts an d c a ptiviti e s W e .

r eg a rd the oth e r doctrin e s of the Zoh ar in so far ,

a s th e y follo w fro m Scriptur e to b e of v a rious a n d

,

chi efly u n assign abl e d at es a n d p e riods but i n so far ,

as th e y a re philosophic a l subtl e ti e s or th e osophic a l

fant asi es w e r eg ard th e m as l arg ely post T al m udic -

.

W e l ook upon the K ab al istic w ritings as docu m ents

of h u m anity an d am ong such as m e m ori al s of the
,

g en ius of I srae l poss e ssing th e ir conn ections w ith

,

oth e r syst e m s an d oth e r m od e s of thought but by ,

corr e spond e nc e by affili ation by fi ltr ation by c ausa l

, , ,

id e ntity r ath e r th an by hi storic d e sc e nt W e l ook

,
.

u pon the Zoh ar in pa rtic ul a r as o ne of th e m ost

attr activ e curiositi e s of th e hum an mind ful l of gr e a t ,
4 90 fi he fi ertri ne auh tt
fi ature
er of the fiahalah
n ess an d l ittl en e ss of sublim ity an d folly The i nt e rest
, .

w hich it a rous e d on its a pp ea r a nc e ha s in so m e

m e asur e surviv e d all criticis m an d the work its el f

,

h as liv ed d o w n ev e n the ad m ir ation of its b e li ev e rs .

W e hold th at it can b e account ed for n atur ally an d

historic ally as a g e nuin e growth of its age an d not
e ith e r a s a n i mpostur e or a s the ke of a l l sot ric
y e e

know l edg e I t cont ains few or no tra c e s of th at

.

doctrin e of s ecre t religion w hich occultists look for

th e r e in I t is the th e osophic al doctrin e of J ew ry
. .

I t suppos es an d invol ve s the w hol e cl ai m of J ew ry ,

an d a s such its a cc ept ation i n a n y s e rious t eaching

s e ns e 1 8 1 n to l erab l e to the m od ern mind an d

w ould not b e w orth arguing w e r e i t not for the

strong tre nd of occult thought in its d ir ection .

The e xist e nc e of a conc eal ed d octrin e of r eligion

p e rp etu at ed from antiqu ity c annot b e prov ed
by r ecours e to K ab al istic l it e r atur e an d i n so ,

far a s this notion has b e en r e st e d th e r e on it i s to ,

th at e xt e nt discounte d yet the qu e stion its e l f do e s

,

not st and or fall by the K ab alah Sp eak i n g fro m .

the tr ansc e nd e nt a l st andpoint fo r the fi rst ti m e a s I ,

fe e l w arr a nt e d to do i n concluding I v e ntu r e to s ay

,

th at it is i n C hristi an ch ann e ls th at this doctrin e m ust

b e sought by thos e w ho assu m e it by w hich I m e a n
,

th at the tr ansc e nd ent al succ e ssion has p ass ed into

the Church of Christ The qu e stion ho w e v e r is not
.
, ,

a ppro ach abl e from the hi storic a l sid e a n d in no r ea l

,

s ens e of the t e r m can it b e s aid to poss ess such a

sid e I t is th ere for e outsid e the co m m on ch ann els of
.

i nquiry an d a ssu m ing fo r the m o m e nt th at any

,

p e rson n o w living in the fl e sh is e ntitl e d to affi r m its

e xist enc e th e n he b e st of all though not he only i s
, , ,
 t au uel s of Qfs nterir fi rahiti ou 49 1

r
aw a e th at the s e cre t doctrin e i s not of this w orld .

The h istoric a l a ssoci a tion of the K ab alah w ith occult

sci e nc e i n the W est could not o f cou rs e h av e tak e n
, ,

pl ac e w ithout a co m m on grou nd b e t w e e n t he m an d ,

the occult stud e nts w ho a re conc e rn e d pr a ctic ally

w ith the a ll e g e d e ffic acy of th e urgic formul ae w ith ,

the physic al possibi l iti e s s a id to b e indic at e d u nd e r

a lch e mic a l sy m bol is m with c e rt ain sid e iss u es of

,

a strology ,
a s w ith the historic a l a sp ect of a l l th e s e

subj ects m ust not ignor e the K ab al ah for w hich

, ,

r easons the rigid d e m arc ation of its sph er e of

influ enc e an d op e r ation has b e en m uch n eed ed and ,

has b een h e r e att e mpt ed as it is bel iev ed fo r the

,
w
,

fi rst ti m e .
 IN D E X

A A R N th Gr t hi c m m nt ry
O e ea s o e a A c d my f S r 57
a e o o a, 1
dm
.
,

on th S ph Y t i h 8 5 1 86
e e er e z ra 1 A a 3 2 0 1 - 20 5 74 2 2, 2
A bb d A im Sup rn l d m K dm rc h typ l d
.
, , , , .

a an th a, e e a A a a on , a e a an
F th r d M t h r 5 5 7 4
a e an o e 12 21 pri m rdi l m 5 o a b d in an , 1 a o e
s c nd A d m
, , , ,

3
2 2 A t i l tl 5
z u 54 ; z, 1, a e o a

A b b h R th tr diti n l scrib in B i l 7 7 ; v rs A d m
.

a f e a o a e o r a z, an a e e a

R Si m n ul gy f R sin f A d m K dm
, .
, ,

; eo 1 12 e o o 8 0 o 7 a a on , 2 2
Si m n substitut d f th T tr
. .
, .

6 eo 2 1 Ad i n : e or e e a

Ab n E r gr m 5 7 ls 7 6 d g n
, .

e 96 z a, a s ee a o an e e
A br h m R hi c m m nt ry r lly und r D V N E N A M E
.
, ,

a a s o e a on a e I I S
Y t i h 98 ; its pplic ti n f
. .
, ,

th e S ph e er e z ra {E h M t
s ph e z are an a a o o

l m nts 8 ; K b lis m t lc h m y 3 8 l
, ,

Z h i o ar c e eA i e 1 0 on n a a o a e 0 an

8 ; ll g d id ntity gu g f 3 9 ; pr b bl p ri d
, ,

S pl a 8 i 1 0, 1 1 a e e e a e o 0 o a e e o
w it h th instruct r f Fl m ] vi s ll g d r c nstituti n
, , ,

e
’
e o o a e 3 10 L a e e e o o

ls F l m l di fficulti s f th tr tis
, ,

8
1 8 ;
1, 1 2 see a o a e 3 1 1 e o e ea e,

A br h m A b l fi sugg st d ut h r ttributi n f th
.

a a u a a, e e a o 3 12 phi ti se ro c a o o e
f th Z h r
o 5 ; hi w ritings
e o a 1 1 s m t lse a 3 3 3 f m in r
1 2, 1 or o

5 9 ; hi M ssi nic nthusi sm r f r nc s 3 8 4 36 44 9 4 5

, , ,

1 s e a e a , e e e e see 2 , , , 2,
6
1 0 4 5 5 464
A br h m f B uc ir
,

A gl
.
,

a a o5 ea a e, 1 1 d A
a an t 5 5 rar1 a, 1 0, 1 1
A br h m b D vid H L vi hi A g b d St pr b bl r f r nc t
. .

a a en a a e s o a o a e e e e e o
Arist t li n t nd ncy 96 gr t
, , .

o e a e e a ea th S ph e Y t i h 93
e er 36 e z ra 1
rth d x p l gist 5 8 hi A g ipp C rn lius sk tch f 344
, , , .

o o o a o o 1 s r a, o e e o

O rd r f th Tr diti n giv s rli st m th dic l

, , , ,

e o 6 6 e a o 1 0, 1 1 345 e ea e e o a

s c nd p rs n g b ring hi d scripti n f th K b l h 34 5 ;
,

a e o e o a e ea s e o o e a a a
n m 59 79 pr b bl s urc f hi c qu int
,

a e, 1 1 o a e o e o s a a

A br h m f P ni er sugg st d
,

nc 346 su m m ry f hi i t
.

a a

ut h r f h Edl
o s e, e e a e, a o s n s ruc

a o 5
o 6 t e '
i a r, 1 1 1 2 ti n 34 6 347 ; hi subs q u nt
o s e e

A br h m b S m u l Z kut hi r tr ct ti n 5 34 7 349 ; i fl
, , ,

a a en a e a s e a a o 1 1 -
n u

B k f G n l gi s 4 ; hi nc f A gripp V ugh n 3 7 6
, , ,

oo o e ea o e 10 s e e o a on a a

sti m t f th Z h r 5 hi ls 3 9 38
, ,

e a e o e o a 10 s see a o 2 0
n rr tiv c nc rning I s c d D ivin N m s
, , .

o A hih
—
a a e e aa e s ee e a e
A cc S ph K b listic n m
.
,

5o, 10 8 10 Ai n o f a a a e o
A br h m I b W k h r un m nif st D ity 3 3 ; its
.
,

a a 6 n a a 1 2 h
t e a e e
spuri us w rk tt i m ning i a th subsist nt st t
, .
,

A b m li
ra e n, o o a r ea e e a e

but d t f D ity 3 5 ; tr nsc nd ncy f

.
,

e o, 1 00 o e a e e o

A br v n l t th H br w hi 3 6 ; pr bl m s cr t d f
.
, ,

a a L e e eo e e e s o eth ea e or e
D i l gu s L v 3 4 ; sk tc h J w 37 ; h d c d
, . .
,

a o e on o e, 1 e e d A it e e a e an r:

ut h r 3 5 ; si gul r 5 1 1 4 ; p ss g fr m l t ncy
,

f th
o e a o 1 n a 01 1, 1 a a e o a e
m ist k s in r g rd hi w rk ctivity 44 ; c ntr l p int
,

a e e a to s o to a e a o

3 6 3 7 ; su m m ry cc unt f
, ,
’
1 1 a a o o of A th 4 5 ; th
e er ,S pl i t/ e e z ro z

c nc ntr t d in A i S p/ 46
, ,

3 8 3 9
1 1 o e a e n a z,

A bs lut b ginning f K b listic m nif st ti n 4 9 ; ss nti lly

, .
,

o e, e o a a 5 1 a e a o e e a

phi l s phy 3 ; th ss nc f unkn w bl 54 ; h Cl s d

,

o o 1 e e e e o o a e, as t e o e
l l 34 ; p stul ti n f its xist
,

a o a o o e E y 5 5 ; phil s phic l cl i m s f
e, o o a a o
nc by th K b l h 3 7 h d c tri 5 9 8 6 ; w rld f
,

e e e a a a t e o n e, o o
ll g d tru
.
,

7 3 ; d c t in f fund m nt l in
, ,

Ab u A l ph g th ra on e a e e e o r e o a e a
sy g gu 6 ulti m t
,

na o e, 1 0 th K b l h
e 3;
a a a , 12 an a e
 li tthex
’

4 94

c nc pt f m t physics
o e 3 o e a 12 su mm ry a str l gy of J w ish e a o o
d scrib d by S dy
,

4 6 5 4 6 7 J w is h str n m y 46 7
, ,

12
4 ; as e e aa a -
e a o o

G n cc rding t str l gy cc rd
, ,

ao 8 8 ; 1 0, 1 1 a o o 4 68 S phi ti e ro c a o o a o
cc rding t th m d rn
,

A i l
z ar c 83 ; 1 a o o e i g t
n G ff l od a are an o e
Z h r 8 m nti n d in th ccultists 4 69 4 7
,

o a 20 e o e e o 0
ls 5 5 6 8 A t n m nt
, , , .

B /i a z r, 2
4 ; 2 s ee a o 2, 12 o e 49 e 2
A v rr s
, , , .

1 92 , 2 46 , 347 . 4 1 7 , 42 3, 4 3 1 e 64
oe 1
A vic br n
, .

A its inger , M , 4 7 3 e G bi l o s ec e ro

ki tr d ti n l ut r
. . .
,

A b a, R , a i o a a ho o f the
A i l R th S pfii t/ 4 T z ar e on e c ro z,

cl i s
. .
, , ,

Seph er Ye tz irah, 9 1 ; a m ofth S ph Y t i h 98 59 on e e er e z ra 1

ttributi n ystic l
, , ,

the a o , 9 2 ; h is m 67
a 74 8 84 4 4 1 1 1 2-1 1
t nd nc s d t
.
, , ,

e e ie , 1 20 his ea h , 1 4 6 ,
1 47 ls
see a o 4 5 7 , 4 8 9 B AH R I llustri us B k I see o oo

ivin N s B illy A str n m ic l Signs

. .
,

A l , s ee D e am e th a on e o o a

A l ld
.
,

b e a, M , 3 8 7 46 0
B k d R B b i b J s ph ib
.

A lb
. .

o, J , 38 7 a o a, e a en o e n,

A lc y r bbinic l influ nc D uti s f th

. .

hem , a a e hi t
e on , t th s rea 1 s e o n e e o e

3 08 the F lam el l g nd e e H rt 9
1 48 , ea 10
lc ic l llusi ns in hi M ssi nic m issi n
, , .

3 09 ; a hem a a o B theC hb ar oc a, s e a o

Z r lc y
,

oha , 3 09 a h em an d t46
h e 1
lc y B rt h F K b lism in C rn lius
.

Scp /zi r otfi, 3 1 2 , 3 1 3 a hem an d a on a a o e

P r c lsus 3 5 ; g n r l c nn c A gripp
,

a a e 3 46 0 e e a o e a,

ti n w ith K b lism 44 9 46 Julius hi r bbinic l

.
,

o B t l ai a -
0 s ee ar o o cc s a a
bi b li gr phy ; hi pr j udgm nt
,

ls 8 6
, ,

a o 12 o a 2 s e e
A lp h b t Myst ri s f 6 9 A br h m
, .
,

a e 3 f th K b l h 99 ;
e e o 1, 1, 1 1, o e a a a , on a a
ls S ph Y t i h d D vid H L vi
, ,

178 s ee a b o e 6 er79 ; e z ra an en a a e 1 1, 1
I nstru m nts f C r ti n th c m m nt ry f R S dy
,

e o ea o on e o e a o aa a

A lph b t f A kib G n 75 th r c m m m
. .

a e 9 9 94 5 4
o a, 1, 2, 1 ao 1 on o e o e

A l Tuf il
, .
,

4 a 1 t t 1 f th S ph Y t i h 85 a o rs o e e er e z ra 1
th c m m nt t rs f th
,

M E
.
, ,

A m éli neau , th i i 86 on e co n c 1 on e o e a o o e
d nt d v l p m nt f Gn sticism C nticl f C nticl s
. .
,

e e e o e 8 ; o o a e o a e 2 0 on
d K b lis m A br v n l 3 5 ; m in r
,

an 8 a a th
12 a a e 1 on e o

lit r tur f K b lis m 3 ;

,

A ng ls th hi r rchi s cc rdi g t
.
,

e e e a e a o n o e a e o a a 20 see

ls 7 6 7 8 ls 8 74
, ,

Mir nd l 3 3 5
a o a, see a o - a o 1 1, 2
d und r PN E U M AT L G Y B r ill i Jud h b
.

an e th S ph O O a z a a en , on e e er
A ngus J s ph x g tic l
.
,

o e Y ti h 86 on e e e a e z ra 1
th d t rigin l
.
,

m t h ds
, ,

e 8 o 2B g f th asna e, o n e a e o e o a

A r bi n P hil s ph y Z h r 5 ; i m p rt nc f h
, .

a a 38 o o 1 o a 11 o a e o t e
d B urg N u v t nt h c ntury f I sr l 5 5 ;
.
, ,

A rch g l an e us m e o o o , co e e or ae 1
m nt ry Mir nd l 3 3 R E li r s c m m nt ry
,
’
e a on a o a, 2 on ez e o e a on

xc rpt fr m 3 39 ; hi pp r nt
.

e e th
o S ph Y ti h 8 5 ; hi s a a e e e er e z ra 1 s
vi w f th K b l h 3 5 5 slight kn w l dg f th Z h r
, ,

e o e a a a o e e o e o a

A rik A pi V st C unt n nc T l m udic r f r nc s t

, .
,

n n , s ec 88 ; a o e a e 1 on a e e e e o

A rist bulus f r r cr ti ns
.

o 3 m
1 0 ; o e ea o 2 20, 221 on

A rist tl y k f in J w ry 96 9 7 d t f M s s f C rd v
, .
,

o e, o th e o e e a e o o e o a o a,

influ nc H L vi 6 t h t f I s c d L ri
, , ,

1 6 1 e89 e on a e 1 0 2 on a o aa e o a,

ll g d influ nc A vic br n H nry M r 3 7 ;

,

a e e 9 ; e e on e o 2 2 on e o e, 0 see

6 6 S dy G n A ris ls 93
,

1 64 1 aa a ao an a o

phil s ph r 7 8 A i l B t t A d lph K b lis m in

.
, ,

t t li
o e an o o e 1 za r c er e o e, on a a
th P nt t uch 9
,

p s d by th A rist t li n p rty
,

o e e o e a a e e a e

p3 ;
o
ls 44 3 6 B rt h l t th spuri us b ks f
.
, ,

1 s ee a o 1 1 e e o on e o oo o

G b r J w ish influ nc
,

F ur W rlds
.
,

A i h
ss a s ee o 48 o e e 1 on e e e

A str l L igh t up n lch m y 4 5 ;

, .
,

a 21 th o a e 0 on e

L yd n p pyrus 4 5 3 ;
,

A str l gy t ss nti lly c nn ct d

.
,

o o no e e tha o e e e e a on e

w it h th d l c h m y 46
, ,

K b l h 46 e 46 ; K b l h a a a 1, 2 a a a an a e 1
B r w ick S m u l th Sw d n
.
,

m uc h studi d by th J w s 4 6 ;
,

e e e 2 e a e on e e e
str n m y d th S p/ i t/ 464 ; R it
, , ,

a o o b gi
an 47 e o z r o t, or an e, 2 .
B y rs
e e , on the C hristi n spects a a o f 200 ; a n am e o f N es ham ah, 24 2 ;
th e K abalah, 3 80 the hi gh r lif 7 3 in c rr e e, 2 o e
B in w it h A bb
.

ah, see Scplzi r otlz s po n d en ce 3 a, 00

B l v tsky H in s
. .

a a P , o n the K ab al ah C h e e K abal ah , 1 2 6
its lit r tur
. .
, .

a nd e a e, 4 3 3 -4 3 7 C ho km ah , see Sephi r oth

B lunt s icti n ry ctrin l
.

risti n ll g d str l gic l

.

P, a e e
’
D o a of D o a an d Ch a , a o o a
H ist ric l l g its rt l ss
.

a Theo o y , wo h e K a balah, 4 6 3 ; o n Cagl ios tro s

’
o

a rticle o n the R aba l ah , 4 on the pr c ss

o e of i a o , 4 69 d vin ti n
l ng g Z r
.

a ua e of the o ha , 1 20 ; C laverus , o n the {E S}: Metzar ep/z,

a bsurd i t k
m s a e as to the Gr t r ea e 3 10
ss r Z r
.

an d L e e o ha , 1 93 C l s d E y Th 5 5
o e e, e,
B y d scripti n C h n S mu l rigin f th
. .

od o f G od , e o o f, 37, o e th a e on e o o e
Zhr 5
, ,

I S4 57 1 o a 11
B is J ul s R y m nd Lully 3 6
, ,

C m m nt ry R ut h fr gm nts
.

o e on a o , 2 . o e a on a e
B i m t B ri rr d , V m pir s in th Z h r d p ssibl ut h r
, , ,

o s on e e e on a e , e o a an o e a o
s hip 7 3 7 4
,

g 2 2 2
B ri er M d tr nsm issi n C nfuci nism
. .
, ,

e, th e, on e a o o 7a 12
f s cr t kn w l dg C nv rts fr m K b lis m 3
. .
,

o e e o e e, 11 o e 3
o a a 20 , 21
B r shit h m yst ry f
.

C rtic s th d m ns f K b l is m
.
,

Bras hi h t or e e e o o e e e o o a a
xpl n ti ns f
, ,

5 ; ttribut d t A i h 7 9 ;
, ,

3; Z h i
3 ; cc rding t Mir nd l
1 o ar c e a a o o , 2 a e o ss a as
r cr m nts f th E d m it K ings
,

2 1 a o o a o a, e e e o e o e

cc rd ing t H nry M r
,

3 39 ; a o o e o e, 3 01 .

37 2 C unt n nc s
o e L ss r
a d V st
e s ee e e an a
B ri h F ur W rlds C unt n nc s
,

a see o o o e a e
B rid f Micr pr s pus 7 3
.
,

C urt d G b li ut h rity
.

e o 7 o o o , , 22 , o e e e n, as an a o
22 8 on E gypt l gy d th T r t 4 9 o o an e a o 1
B r wn E G I sl m ic My ti
, ,

o e, . .
, on a s

c si m 43 44 1 1 C ou sm V ct r h f i tho i s co n u 5 1on o n e
B yr nt J c b Myst ri s
.
, , ,

subj ct f th K b l h 398
,

a , th a o , on e e e , e o e a a a s ee
ls 3 7
,

1 26 . a o 1 .

B uddaeu s on the B afii r , 2 3 6 . C r ti n f m

ea o cc rding t th
o an a o o e
B u x torf o n the B a /zi r , 2 36 . Z h r 99 o a ; cr ti n 1 20 1 ea o ex
B rn t s criticis
,

u e , Tho m a , his m of the ni l il 4 z 59 o, 0,

tr ns issi n C r m r A bb t f rg d lch m ic l
.

K ab alah, 3 89 ; on the a m o e e o o e a e a
s cr t isd M ss t st m nt ttribut d t 3 6
, ,

o f the e e w om of o e , e a e a e o, 2
N in l l C r w n f th K ingd m S phi ti
.

390 ; on the om a an d R ea o o e o e ro c
rr rs sp p m f A vic br n 65
,

K ab alah, 3 9 1 e o an d e en oe o e o 1
ri nt l ll C rypt gr p hy d sy m b lis m 8
.
,

lation s , 3 92 ; o n O e a a e o a an o ,

C ud w rt h R lph gr t th
.

g s 3 93
on e o a a ea eos o

B urt n Si R ich rd hu m n nt ll ctu l

, , ,
“
o r a on a
p h i t 3 8
s 6 ; h i I s e e a

Syst m c nn cti n w it h
,

s crific m ng h J w s 4 5
, ,
”
a e a o t e e , 1 to
e o e o

Byl r H C K b listic K b lis m xv pp l

.
,
.

e v an , on a a a a 3 86 ; hi , .
, s a ea

lch m y 46 t r bbinic l ut h riti s 3 8 7 3 89

. .
,

a e 1 o a a a o e ,
-
.

Cyb l
.
,

3
e e, .

CA L ME T, 2 3
s ub n
.

'

Ca a o , I ,4 50 . D A A TH , s ee Sepln rot/z
i K balistic l nt ni
r f r nc
.

Cham a , R o n the a art, D a e, A o o V a n , h 1s e e e e to

l n
.

3 20 the K ey o f So o m o , 44 3
c nn cti n it Y v s influ nc
. .

C has dai, R , o e o w h H ay
’
D A l ved re , St e , e e on
n
. .

G ao and G eb iro l , 1 5 8 Fr nc ccultis

e h o m , 4 1 6 ; o n the
ssidi
.

C ha m , o ld an d new , 1 46 Massor ah, 64

t u M ll g d Fr nc c ll d b listic
. .

h
’
Cha ea , H , his a e e e D A rgens , his s o a e Ka a -

v rsi n Z r c rr sp nd nc 4 7 3
. .

e o o f the o ha , 1 8 9 o e o e e,
sd J hn hi M H i
. .

C he e , s ee S ll i r ot/z D D
ec , r o s on as er o

i principl
. .
,

C h ah , a b ig er e o f the glypl f 4 59 t a x.

s ul
o 85 ; a o n to Saad ya cc rdi g D l G b l h
e a nn e , r f r nc t a ne
;
is e e e e o

G n v ly Mir n d l 3 3
, ,

ao , 1 7 7 ; the hea en Chiah, a o a, 1 .

 I

De lin ti n f th H v nly T m
ea o o e ea e e ema n ti n d D v n I m m
a o an i i e an ~

pl s i m p rt nt p K b listic
e o a re a a e nc 4 44 ; th m nif st ti n
e, 1, 1 as e a e a o
tr tis 5 4 5 9 f th A bs lut 3 8 ; th w rld
,

ea e, 1 1 o e o e, e o

D m n l gy
.
,

e o 4 79 8 o o 44 8 449 2 -
2, o f m n ti ns 5
e a m n ti nis m
a o 1 e a a o

C l sti l its n l g i s w it h
, , ,

d p nt h is m 4
.
,

D ti
es a r, e e a a a o e an a e 0
K b lism E nc uss G r rd
, , .

a 4 a 1 1 a e, Pp e a s ee a us

D i nysius n l gi s w it h K b lis m
,

E v ng lic l D sign f C hristi n

.
, .

o a a o e a a , a e a e o a

K b lis m 98
,

77 a a 4 7 49 3 5 1 1 2
-

D isc urs f th A g d M tr ct f E r M s s Ib J c b B hi
. .
, , ,

o e o e e an , a o z a, o e n a o en , s
th Z h r 9 ; xc rpts fr m
e o a 1 2 e e o K b listic c nn cti ns
a a 58 59 ; o e o 1 1
ll g d inv nti n f th K b l h
, , , ,

229 33 2 a e e e o o e a a a
-

D isc urs f th Y ung M ls

.
,

o e o 93 e o an , 1 1 6 ; 2 s ee a o 21 1
su m m ry f 7 7 7 8
.

a o 2 -
2
D ivin N m s in c nn cti n w it h FA TH F UL Sh ph rd fr gm nts in
.
,

e a e o e o I e e a e
th un m nif st st t f D ity 3 Zhr un m nif st G d
, ,

e a e a e o e 2, o a th on e a e o

in c nn cti n w ith th
,

N m s fG d
, ,

33 o e o e 3 2, 35 ; th on e a e o o

ut rs
,

S t fi t/ 5 8 44 6 44 7 f
'

e 57 zr o t, 1 33 3 4 ; th
1 h th on e a o o e

th ir supp s d ccult p w r 94 ; Z h r 3 5 n lysis d xc rpts

, , , ,

e o e o o e o a 1 a a an e e
nti quity f this b li f 8 44
, ,

ls 9
,

a o e e 1 1 1 2 46 5 5 ; 2 see a o 1 2
-

s ling n m s 7 7 discipl f M i m nid s

, , .

th e ea a e 1 1, 1 2 F l q
a a u era, e o a o e

S dy G n nms f
, ,

aa tha ao on e a e o 1 59
sp cul ti n f I s c F ll f M x p und d in th
.

G d o 77 1 e a o o aa a o an , as e o e e

d L ri 96 ; criticis m f Z h r pr p r cc rding
,

e 95 o a, 2 2 o o a 3 o e 202 , 2 0 a o

C rn lius A grip p 3 4 8 3 4 9 ; th cc rdin g

, ,

o e a, e t th B l i
o e 43 46 a z r, 2 2 a o

D ivin N m s d th Sc l f
,

F ithful Sh ph rd 5 ;
,

e a e an e a e o t o th e a e e 2 2
th D n ry 44 7 44 8 cc rding t th T pl t/ t/ 7
,

e e a a o o e os c z zo z, 2 2,
S bb t i hi c m m nt y
, , .

D l
on o o , a a a , s o e ar 2 73 cc rding t th C nclusi ns
a o o e o o

on th S ph Y ti h
e 86e er e z ra 1 o f Mir nd l 335 a o a,

D r ch C h v li r th us s f th
, .

F rr r F W d scripti n f th
.

a e a e on e e o e a a e o o e

t r m K b l h 9 ; its uth rity

,

T l m ud 7
. .
, , ,

e a a a 2 a o a 1
A br v n l 3 5
, , , .

6
1 2 on a a e , 1 Fic ht J G 3 7e, 1
D uti s f th H rt tr tis q u t d Figui r L uis cit d by P p s
. . .
, .

e o e ea ea e o e e o as e a a
by th Z h r m g B y ntin lch m ic l
, , , ,

e o a 1 1 0, 1 1 1 4 8 ; 1 on za e a e a

lit r tur 4 5
.
, ,

e a e, 1
E ER HE M m n ti nis m Fl gg W T r inc rn ti n
.

B S I d on e a a o an a on e a a o

th T l m ud 7 T l m udic tr di m ng th K b lists 86
. .
, ,

e a 1 a a a o e a a

9 ; c s m l gy f th
,

F l m l N ic h l s hi i nstruct r in
, .

diti li m
on a s 1 o o o o e a e o a s o

Y t i h 6 3 ; d scripti n lch m y ll g d v n
, , ,

S ph e er e z ra e o a e 8 111 1 1 a e e e a

A kib l sst t
, ,

f 9 ;
o 1 9 ; th on a, 2 on e g l
e i l ca 4 8 4 9
z ea; m 1 1 i a e

C h ssidi m m nts L evi

, , ,

a 46 1 e f E liph o 3 as 1 1
E d m K ings
,

pini n f St nisl s d Gu it
.
,

o ,
f i Z h i y m o ,
n o ar c s o o o a a e a a,

b li m o s 2 20 4 3 4 4
2 2
E gypti n Wisd m 8 3 Fludd R b rt pl c m ng E nglish
.
, ,

a o o e a e a o
m in nc in ccultists 3 66 ; m yst ry f hi
, .
, ,

Ei ren aeu s Phil l th a e es , e e e o e o s

lc h m y 3 7 5 3 76 ; ls 4 5 5 lif 3 67 hi K b listic studi s

,

a e s ee a o e, s a a e
El r f W r m s hi K b list c pr ctic l
, , ,

eaz a o o s a a i 3 6 8 th on K b l h e a a a a a

sch l 6 7 c qu int d w it h
, ,

oo 1 3 68 369 ; t no a a e
E li r H g bit K b listic d ct r Z h r 369 ; hi
.
, ,

eze a a e, a a o o , th e o a f th s use o e

t rm K b l h 3 7
,

56
1 e a a a 0
E li r R hi m ystic syst m 5 6 F unt in f L if tr tis f A vic
. .
,

ez e s e 1 o a o e, ea e o e

br n
.
, , , ,

57
1 o 64 65 1 1
f rc s f B ri h 7 5 ; F ur W rlds f K b lis m w rld f
. .
, ,

l him
o o e o a o o o a a o o

s c nd ry g ds 7 6 ; nm D ity A t i l t} 5 ; its s l
, , ,

e o a o a a e e or z u z, 1 o e
ssu m d b y G d 7 7 ; r f r nc ccup nt i b w rld f cr ti n
,

a e o 1 e e e e o a o o ea o

i th Z h r w rld f f r m ti n
.
, ,

n e7 o a 20 or E m i ib a l
°
o o o a o

Y t i / 5 ; w rld f cti n
, .
, .
,

E l Sh dd i 77
a a 1 or e z r a z, 2 o o a o
E m n ti n tr n m ic l
, .

a d h K b l h 4 ;
a o an t e a a a , 0 or A i l io ; ss a i , . as o o a
 Ihubex 49 7

c r sp nd nc
o re 53 ; o e es , q u t d by th ea rli st e g d w rks
oo o , 29 2 ; o e e
tr c s f th d ctri n
a e ia A
o e ph 3 o e, s {E / M t s z e za r e 10
r g rds A t il ti th D ivin Will G t s f L ig ht
.
.
,

e a 57 77 44 z u c, s ee 1 a e o on e e
th G t s f U nd rst nd
,

r g rds
, , , ,

8
20 3 ,75 3 2 ; 2, 39 2 , 00 as e a on e a e o e a

B i / 56 5 8 6r a z, 7 5 77 7 mg 73 0, 1 1 °

r g rds G t s nd rst nd ng sk tc
, , , , , ,

3 ;00 Y tasi / 6 7 7 e f
a U h
e z ra t, f 0, a e o e a i a e o
univ rs l sci nc 7 l t rigin
,

r g rds A i l
,

79 7 3 ; 1 1 00 as e a ss a i e a e e, 2 a e o

ls 344
, , , ,

73 s ee a o
G b r L tin w ritings ttribut d t
.

Fr nck A d lp h
a I s c d L ri o e, on aa e o a, e e a a e o,

48 ; q u t d by th
, ,

88 89 3 8 ;
‘

75 2 th S ph 2 0 A / on e e er 101 , 1 o e e s z

Y t i h 93 94 ; hi d f nc
, , ,

e z ra f M t pl 3 s e e e o e zarc z, 10
includ d m ng ly
.
, ,

h K b l h 9 7 3 9 7 3 98 ;
t e a a a G bi l on e ro e a o ear
h l ngu f th Z h r b lists ritings d
, , , ,

t e a 3 ;ag eK 5o8 ; h i w e o a 11 a a 1 s an 3

th f r kn w l dg f th s ul th ir vid nc ntiq uity

, ,

on e o e o th e e o e o e e e e on e a

th c nn cti n b t w n Z h r 6 ; th h l
,

2 10
; on f th e o e o e ee o e o a 1 1 e sc oo a

w it h w hic h h c nn cts
,

th S ph e Y i h e d th er e tz ra 6 hi an e e o e 1 2 s
Zhr K b l istic sc h c hi f d ctrin s 63 hi F un
, .

o a 21 1 on a a e a e o e 1 s o

t in f L if 64 ; sk tch f hi
, ,
”
t l gyo o 6 ; h B /i 2239 ; on t e a z r, 2 a o e, 1 e o s
R y m nd L ully 3 8 3 9 ; lif 65 r f r nc t th S ph
, .

on a o 2 2 on e, 1 e e e e o e e er
Will i m P st l 3 5 9 ll g d
, ,

a th Y ti h o 65e 66 ; hi on e e z ra 1 , 1 s a e e

K b l is m f H nry M r p nt is Gr k
, ,

a a
3 7 o h m 66 e 67 o e, 0, a e 1 1 ee
c m pl xi n f hi phil s phy
, ,

3 74 o e o o s o o

y t m yst c r g n 4 7 ls 3 8 39
,
t
m
ree aso n r 67 i s i o 1 i 0 1 s ee a o 1 1 21 1.
hist ric l rigi n 4 7 4 7 ;
, , , ,

o a G bo h S p/ i t/ 0, 1 co n e u ra s ec c z r o z.

w it h ccult is m 4 7 ; G m r 6
, ,

i
nec t o n o 2 e a a, 1
K b listic d gr s 4 7 4 7 6 ; G m tri x g tic l m th d f i
, .

a a e ee 2 -
e a a, e e e a e o o x v
ccultis m d h Sc tt ish Rit x m pl f 7 3 7 4 ; in th
, , .

o an7 ; t e o e, 2 e a e o e
4 7 6 4 7 8 ; M s nic R sicr ci nis m
, ,
'
-
i f Al t
a o
p/ 3 3 3 o u a z ss z c zar e z, 1 2, 1

4 7 8 th hig h r gr d s dK b l
,

J s ph 7 3 3 ;
.

e Gik t l l e a e an a a a e a, o e 20 see
i m 4 79 ;
s , ls 7 G t s f L ig h t
s ce a o 1 . a e o
, ,

M 5 7 83 rly K b
.

i dl d
r e an er , i b g C D .
, , . ns ur on ea a a
listi lit r tur 44
, . .
,
i ll
r ne hi V an ,o l i I f l s oca u a r c n er n a e e a e, on re
p ,

32 . K b listic lit r tur 54 ; th a a e a e, 1 on e

utur H ppin ss cc rding t th
e a S ph Y t i h
e
54 a
55 ; o o e e er e z ra 1 1 on
Z h r 64
o a , 2 th rigi n f th Z h r 6 ; e o o
,

e o
,

a 1 2
utur Punishm nt cc rding t th
.

hi d scripti n f th Z h r
,
e e a o o e s e o o e 1 0
9 ; o a
Z h r 6 67
o a ,
22 n lysis f hi w rk
, 2 .
h a a o s o on
,

t e
K b l h 4 8 4 ; ls xi a a a 0 -
10 s ee a o
A P PAR E L hi str l gic l p
, .
,

, l 89 s
5 6 4 88 a o o a ro x v 1 2
c ss s 5 ; K b l istic Gn st icism 8
.
, , , .

e e th 1 0 on e a a o 12
MSS f Mir nd l 3 3 3 3 ;
, , .

. o G ldsc hm idt L hi tr nsl ti n f

a o a, 1, 2 o s a a o o
str l gy d th L w f
.
, ,

on a o o th S ph Y ti h an
7 e a o e e er e z ra 1 2
I sr l 4 6 d W rks Z h i D ctrin
, .

ae , 2 f oo o o ar c o e o
l ti ns P trus th v ng lic l
.
, ,
a a o e on 2 2
9 e e a e a
v l u f h K b l h 99
, , .

a e o t e G ul d A rist t li n I nflu nc
a a a , . o , on o e a e e
m li l R 9
a a e , .
,m ng th1 J w s 97 ; a o e e on
D vi d th c m pil ti n f
.

P r c lsus 3 5
,

anz , a on e o a o o a a e 0
th Mi hn
, ,

C h v li r d
.

e 5 s G li
a, 1 H ou a nov , e a e e, on er
rd n f E d n pl c f th
.

a e o m tic e d K b listic tr diti na a e o e e an a a a o

M ssi h 5 ; th upp r d
, ,
e a 20
45 e e an 1°
l w r 6 ; r f r nc by Mir
,

o e 2 2Gr t D indiscri m in t h stility

e e e e an ae z , r. a e o
d l 3 36
,

o a, . f hi c iticism 97 th o s r on e
rd n f P m g n t s rigin f h Z h r 5 ; hi
,

a e o th o e ra a e on e o o t e o a 11 s
n m A i S p/ 34 ; ut h rity f
,

st m t f M s s d L n 6 ;
,
a e n a z, a o o e i a e o o e e eo 11
t his tr tis m ng K b h t ea eth Myst ri s f Si m n b
a o a a s s, on e e e o eo
,

en
9 ; it bscuri ti s
2 0 d di fficulti
s o bi ; eth S ph
an es , oe a 1 20 on e e er
pn m t l gy 9 ;
,

ib ; on t i h
eu a o o th 2 1 on 1 22,
.

54 ; , e z ra , 1 on e
 li abex

w ritings f A b l fi 6 o u a a, 1 0 H r m tic B ks nti q uity

e e t h ir
oo a of e

f ll d b y G insb urg 6 ; ccult tr d i t i ns rl i r d

,

o ow e 1 2 on o a o 1 02 ea e an

6 6 ; d fin i t r j ct i n l t r s r i s 44 9 4 5
, ,

G bi l
e ro 1 e e e e o a e e e 0
f hi vi s 488 H r m tic M xi m K b listic p
, , , .

o s ew e e a a a ar

G r t A d m 3 36 ll l 7
.
, ,

ea a a e 20

G r t r H ly Syn d its lit r y P J divisi ns f

. .
, ,

ea e o o e ar H e rs h on , th on e o o
sp ct 7 uth rship f
.
, ,

a e th 21 on e a o o th K b l h
e 5 a a a 2
B k f C nc l m nt ib ; H idd n Thi gs f th L xtr cts
.
, ,
”
th e oo o o ea e e n o e aw e a

c nt nt f i b ; th r c rd r f in Z h r 5 6 ; sp ci m n f its
, .
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, , .
,

a a e o ar c o o a o 0
Midr sh C
.
, ,

267 a 56 o n en , 1
Midr s hi m d T rgu m i m 3
. .

Man getu s 327 a an a 10 1 11

Midr h f R Si m n ll g d
,

Manning rdin l h D im n
, . .
,

Ca a on t e a o as o . eo an a e e
f S cr t s 3 3 nm fh Zhr
, , ,

o o a e 1 a e o t e o a 1 11 1 20
Mir nd l Picus d hi v ng lic l
,

M nsi ns A b d s xc rpts in
.
, , .

a o or o e e e a o a, e, s e a e a
Z h 7 4 ; sy m b lis m f 7 4 7 5 l 48 3 5 3 4 6
,

o ar , 2 o o 2 2 z ea 1 t 2 no a
p rtis n f m gic 5 ; t
, , ,

M rc nis M s nic Myst ri s 4 7 8

, , .

a o on a o e e a a o a 1 0 no
M rcus w h t h b r ught int cq u int d w it h A vic br n 64
, .
,

a a e o o a a e e o 1
Gn sticis m 8 c nv rsi n ff ct d by 3 3
, ,

o 12 o e o e e e 20 , 21
M ss y G r ld 5 L ully d Mir nd l
.
, ,

a e e a 22 3 9 ; hi
an a o a, 2 s
M ss r h 64
,

K b listic MSS sk tch

, .

a o a a a
33 1 e
f Mir nd l 33 ; hi K b listic
,

Gn sticism d th
.
, .

on o an e o a o a, 2 s a a
K b l h
a 8a a 11 c nclusi ns 33 33 5 344 ; hi
o o 2, -
s
tr tis str l gy 33 3 ;
,

M th rs S L M G g hi
, .

a e ac re or, s ea e on a o o

gr tuit us ssu m pti n Agripp d Mir nd l 344 34 6 ;

.
, .
,

a o 3 ; a o 1 2, 1 a an a o a,

f ls i m pr ssi n cr t d by 3 ; d s m nti n th Z h r 3 8
, ,

a e e o ea e 1 oe not e o e o a 0
hi tr nsl ti n f th ccult ti n Mishn c m pil d b y R Jud h
, , ,

s a a o o e o a o a, o e a
s ri s 5 9 89 th i m p rt nc 5 ; Mis hn p rt f th T l
.
,

e e 1 : e o a e 1 a as a o e a
6 ; d t cc rding t
, ,

w hic h h ttribut s t s m e a e o a e, 2 1 2 m d u 1 a e a o o

7 ; s cti ns f ; rr r
,

blund r c nc rning th tr tis

e o e e ea e M i o r n us , 1 e o o 20 e o

B t/ E t / im x i ls 94
,

e 1 3 7 ; th ar 0 on e of H k th m ec e o 21 s ee a o

P rf ct W y 4 9 ; d v id f M r H nry hi c ntributi ns t
.
, .
,

e e a 2 e o o o e, e , s o o o
criti c l judgm nt 44 6 ; ss rti n
,

a e a e o th K bb l D
e ad t 88 3 7 ; a a en u a a, 1 0
c nc rn ng th E ] fil / pl bj ct f hi K b listic studi s
, ,

o e i e s : e za re z, o e o s a a e
th T r t 4 7 9 3 7 ; r m rks Is c d
,

45 5 on e a o 37 0, 1 e a on aa e
M sur f th H ight p L ri xp siti n f
.
,

ea e o e e re o 37 a,37 ; 1, 2 e o o o
K b listic t ti s 54 E ki l 3 7
,

a a r ea e, 1 ze 3 7 3 hi C j t
e 2, s on ec u r a

M di ti n 5 6
.
,
'

e a o C b l ti
a a zs 37 3 374 3 7 5 ca ,

M m phis d Mi j m Rit f 4 7 8 M gic 44

, .
. .

e an s ra , e o , . M o re rus o n a , 0 .

M ercav ah 8 20 M i
o r nus , 17
M si h cc rdi g t h Z h r M rd h i R 3
, . .

es a a o n o t e o a o ec a 10
ls
.
, ,

M lit r int rpr t d by P p

.
, ,

203 47 2 s ee a o xv u o o as e e e a us ,
M t tr n th A l f th Pr s c
, .
,

e a o e n o e e en e , 5
1 4 90, 1

76 7 7 ; c g t th Z h r
.
,

a co in o e o a M s d L n hi ll g d ut h r
ose e eo s a e e a o
cc rd ng Fludd
, , ,

255 i t a 37 o o , 0 . sh p f th Z h r 96 ;
i o l m st e o a , an a o
 itu bex

i m p ssibl t h ry
o e 37 7 ; eo 1 02 , 2 2 0 t
m u n ica tio n b e w een D ivin e an d

vid nc dduc d f it 3 4 ; u n nlg s t n

, ,

e e e a e or 10 10 h ma , 32 a a o ie b e w ee
n rr t iv i h S pl Y n i Myst c M rri g
, ,

a a e n t e e zcr u as n th e i a a e an d the
d s pr v b l stic d ctr n Pr t
,

104 6 8
10 ;
-
t 10 th oe no o e e Ka a i o i e o f the o o

ut h rship f R M s s 8 ; yp r l
,

a o o o e 10 t e, 8 5 th e K ab al ah o f n o ea
sk tch f th int rn l vid nc s rvic pr ctic l y tic
.
,

e o e e a e e e, e e to th e a a m s
d f nd rs it c rt i
,

109 ; h w m t b y o th e e e e e 4 84 ; a n d yet has a e a n

f th Z h r
o e o 3 ; p ints f
a 1 1 0- 1 1 o o ss g
m e a e, 4 8 5 the p ints
o of
kn ss i th d f nc c nt ct
,

w ea e n 4 ; e e e e, 1 1 o a a re fe w , 4 8 6 the c o n
furth r sp cul ti n c nc rn ing
e e a o o e n ec tio n is xtrins c nly
e i o , 4
8 8 s ee
R M s s 5; o e ls 74 1 1 s ee a o 1 ls pr f c
a o e a e x vi
ll g d tr ns issi n
,
.
.
,

6
2 79 3 5
0, 2 0. N A C H MA N I D E S, a e e a m o

M s s f C rd v hi P r dis Z r fr P l stin
,

o e o o o a, s a a e o f th e oh a om a e e, 1 39

f P m gr n t s 3 4 ;
o o e a th a e on e a pupil of A z ari el , 1 8 2 his
si m plicity f A i S f l 3 5 ; hi listic r tings
,

o n o i s K ab a w i 1 84 , 1 85
pn u m t l gy 7 5 ; d t f R pp s d by Mcv
, ,

e a o o a e o o o e R i, 3 1 9
M s s 89 ; high uth rity f
. . .
,

o e 2 a o o N agd ilah, 1 6 5
tr t is su m m ry ll g d ut r
.
,

hi s 9 ;
ea e, 2 0 a N ech o n iah , a e e a ho o f th e
cc unt f it 9 9
a o o 2 0-2 2 B a/zi r , 2 3 5 ; o he t r ttribut d
a e
Munk S l m n p nth is m ritings
.
,

th on e w , 2 36
o o o a e

B k n ti n
.
, ,

f th
o K b l h e 4 a th a a 0 on e N az ir, Jaco b , his oo of E m a a o ,

T l m ud ls
,

a d K b l h an 8; th a a a 1 on e 5 3 s ee a59 o 1

divisi ns f th K b l h 9 N pl t nism 7 8
, .

o o e a a a 0 eo a o

ut h rship f th S ph N ph h th ni m l n tur f m
.
, ,

on th e a o o e e er e es e a a a e o an ,

l ngu g f in c rr sp nd nc w ith
,

Y t i h 93 ;
e z ra th on e a a e o 84 ; o e o e e

Z h r 3 3; c rt in cc rding t S dy
,

th e o a 10 1 1 on e a A i l 85
ss a i a o o aa a

si m il riti s b t w n M i m nid s G n 7 7 ; rigin lly s nct i fi d

, , ,

a e e ee a o e ao 1 o a a e

d th Z h r th fusi n c rr sp nd nc in
, ,

an 6
e o a 1 2 on e o 2 00 it s o e o e e

3 ; c rr sp nd
,

f th
o K i it e d M t a r l es an o oz a es , A t i l t/
z u 3 z, 2 1, 2 2 o e o

1
43 ; A vic br n
on 6 64 e o 1 2, 1 enc w ith j b i
e 33 ; nm ec aa,
’
2 a a e
My r I s c hi rud iti n d hi living
.
,

e aa s e o an s of N / m / es za 4 ; th a z, 2 2 e

ssu m pti ns 3 ; dist incti n cr tur f G n sis 7 3 ; cc rd

, ,

a o 1 o ea e o e e 2 a o

b t w n th ing t I s c d L ri 3
, ,

e ee K b l h d th
e a a a an e o aa e o a, 00
T l m ud s t f hu m n
.

a ; th R b l h 22 d on e a a a an N h m h
es a tha e ea o a

T st m nt individu l ity 8 4 ; c rr sp nds t

, ,

th N w
e e 5 ; e a e on a o e o o

cr ti n B i n 8 5 ; cc rd ing t S dy
, ,

ea o7 7 46 ex A d m 721 1 2 0, on a r a a o o aa a
sp cul tiv G n 7 7 ; h hig h r s ul
,

K dw a 5 ; an , th 1 on e e a e ao 76 1 1 t e e o

th A rist t li n Zhr 7 3 ; its

, ,

K b l h 59 ;
a a a on e o e a of h t e o a 202 , 2

d K b l ist i c syst m s 96 ; udg nt c rr sp nd nc

, ,

an a a e on j m 3
e ; 2 0 o e o e e
it h A bb n 3 ; its fi n m s
,

cq u int nc f M i m nid s
,

th e a a a e o a o e w a 2 2 ve a e

w it h th Zhr 6 ; 4 ; in m l d f m l
, ,

e th o a 1 2 on e 2 2 43 ;
a e an e a e, 2

K b listic c nn cti ns f A vic d th b dy f

,

a a o e o o e th eN n m / es a a t an e o o

br n o 63 ; H y G n s
1 on a ao
’
th er surr cti n 6 68 69
e e o 2 1 2 2
ll g d c m m nt ry th S ph N h m / f th rig h t us
, , , ,

a e e o e a on e e er es a a i o63 e eo 2
th g r m nts f N / m /
,

h high r s ul
,

Y ti h e z ra 78 1 on t e e o 265 e a e o es za a z,

th st g s cc rding t I s c d L ri
,

f th Tf
o e /i 97 ; l or a 1 on e a e 2 7 2 a o o aa e o a,

f m ystic v is i n in th Zhr
,

o o e o a
3 oo
n
, .

5
2 7 ; H y onG d t h a ao an e N etz ach , Sep/zi r otlt
s ee

Z h r 85 ; P r c lsus d N ic l s ut rs ip
.

o a , 2 on a a e an o a , M , o n th e a ho h
. of

th K b l h 34 9 ;
e a a a th H on e er the Seph er Y e tz irah , 9 2 ; o n th e
m tic B ks nti u ty
,

d th o f the K ab al ah , 1 2 0
e oo K b l h an e a a a a q i
C hin s K b l h 4 5 3 ndr s risti n
.
,

45 ; 0 on a e e a a a N o rrel i u s , A ea , o n the C h a

Myst ri s f L v A br v n l sp cts Z r
.
,

e e o o e , see a a e a e o f the o ha , 3 8 5

Mystic ism d th K b l h K b l N rs Myt l gy sugg st d

. .

an e a a a a a o e ho o , e e an a

i ti h ist ry i m b dd d in t h t f l gi s t
,

s c o e e a o o e w i h th e K ab al ah, 1 2 7 , 1 2 8

b listic t d
.

m ystic is m 4 8 3 ; ld J w ish d N o tarico n , a K a a m e ho of

'

o e oc
trin c nc rning th m ystic m x g sis 7
,

e o e e co e e e ,
2 .
 f abex 5 0
3

N t ary
o its c nn cti n w it h
A rt, o e id ntic l w it h t h t f th Z h r o e a a o e o a

K b lis it ully 3 8
,

a a m and w h L 3 2 1 1
O rig n E x rci m 44
.
, .

N t m
uc e 4 7 e ro n , 1 e on o s s 2
N u m b rs Mystici m c nc rning O r igin l Si xpl in d by th
. .
,

e s o e a n, as e a e e
dcd m n ti n Zhr 3
, ,

th e e a f e as an e a a o o o a 20
D ity nu m b rs d th O i l J th n B hi C h ld ic
.
,

e 4 ; 1 e an e uz e o na a e n, s a a

in h S ph p r p hr s 8
, ,

S p l i t/
e / 43 ;ro t, t e e er a a a e, 2

H b r w l tt rs
.

Y t i h
e z ra 44 ; e e e e

d nu m r ls 6 3 ; nu m b rs in PAL M E R E H R Jud h th
,

an e a e on a e
Princ 5
, .
,

K b listic Fr m s nry 4 7 4
. .
,

a a t ee a o e e, 1

P nt is
.
,

se
q h m 4 a e 0
us E ugen V i K ing P p s i G E nc uss hi
.
.
,

th e, on mp e -
a a e a e, s as s u
t i ns c nc rning h K b l h 3 ;
.
, , ,
.
, .

12 6 o o e t e a a a 1
h P t hs f Wisd m 7 ;
.
,

on t e a o o 2 on
ULT Phil s phy in w h t w y it K b listic pn u m t l gy 8 4 ; hi
,

O CC o o a a a a e a o o s
discl s s its m ning 9 w h th r tr nsl ti n f th S ph Y i h
, ,

o e ea e e a a o o e e er e tz ra
p rs n l ll g d Fr nch
, ,

it is m t h dis d 9 e o 73 4 7 e 10 e o a 1 1 : on an a e e e

t sti m ny 9 ; w h t ccultism tr nsl ti n f th Z h r 89 hi

, , ,

e o a o a a o o e o a 1 s
m ns d inv lv s stud nt c nn cti n w ith th Fr nc h ccult
, ,

ea an o e , 1 1 e o e o e e o

o f d fin d i o ; tr ns m i si n f
e e m v m nt 4 5 4 6 4 7 a hi s o o o e e 1 1 1 s
K b lis m
,

ccult nt c d nts 4 6 ; hi m
, .
, , ,

io f a a on e o o a e e e 1 s su
its v hicl s ; ccult critic is m m ry
.
, ,

e e f h K b l h 4 8 4
12 o a o t e a a a 1 -
21
nds f ccult sci nc 3 ; pr ctic l K b l h 444
, , ,

21 e o th o e e, 2 on e a a a a a

ccultism d th c nc l d s ns
, ,

o an 445 th E / Mt
e pfi 4 64 ;
o ea e e e on e z s r e z a re

in th K b l h 4 3 K b listic th T r t 4 8
,

e a a a a a on e a o 0
d ctrin i m p rt nt t 8 6 li m it P r c lsus ll g d tr c s f th
.
, ,

o e o a o, a a a e a e e a e o e
ti ns f t his i m p rt nc 8 7 8 8 K b l h in hi syst m 34 9
,

o o o a e, a a a s e
ccult sti m t f th Z h r v lu f hi r f r nc s 3 5 3 5
, ,

o e a e o e o a 1 21 a e o s e e e e 0- 2
ccultists d Christi n K b lis m stud nt f th K b l h 3 5 3
, ,

o an t a a a no a e o e a a a

4 9 ; int r st ccultist in P q l ly M rtin s d 394

, , .

1 f th e e o e o as ua a e e,

ccult sti m t P ths f Wisd m d ctr in c nc rn

, .

th K b l h
e 5 a a a 1 0 o e a e a o o o e o e
ing 6 5 ; sp ci l n tur f th ir
, ,

o f th S ph Y t i h
e 68 e er e z ra 1 e a a e o e
x m in ti n f this sti m t 7 3
,

int r st 66 tr nsl ti n f th
,

e a a o o e a e, 1 e e , a a o o e
o ccultis m d physi gn m y 7 6 an d cu m nt w hic h m b di s t h m o o 2 o e e o e e
rr rs f ccultis m t h t h ir m d rn cc nt 7
, , ,

2 77 e o 66 7 o o as o t e -
1 e o e a e 1
ccult f l ing cc rding t P p 7 ; A vic
,

K b l h 3 4
a a a 2 o ee as a o o a us , 2 e
p rv rsi n f H b r w tr diti n br n s p m th P t hs 66
,
’
to e e o o e e a o o oe on e a 1
ccultis m d h pr ctic l P lling E d rd 3 8 8
, , .

435 ; o an t e a a e wa
ccultism d P rf ct W y its K b listic llusi n
, , .

K b l ha a a 44 6 ; o an e e a a a a o s,
m s nry ccultism d pini n f B r n Sp d li ri
, ,

a o 47 7 ; 4 9 o an 2 O o o a o e a e
m ysticis m 4 8 5 4 8 6 hist ric l 4 9 4 3 ; v lu f s m
, ,

43 ; o a 2 0 a e o a e, 1
st t m nt f h llusi ns 4 3 ;
,

ss ci ti n b t w n ccult sci nc
, ,

a o a o e ee o e e a e e o t e a o 2
ls g n r l inf r nc 4 3 4 33
,

an d h K b l h 49 t e a a a 1 s ee a o e e a e e e, 2,
xv xvi J w ish c d my
, .

.
, 35 6 .
, 69 Ph t S hibb
2 1 2 , 2 20 , 2 , 2 1, 2 , e rru s c u r, e a a e

3 01 363 3 8 f 57 0, o 1
O ckl y S m P hil hi pn u m t l gy 8 3 hi
. , .

3
e hi t l t 1 f on , s ra ns a 1o n o o, s e a o o s
I m pr v m nt f Hum n n l gi s w it h K b lis m 3 3 3
, ,
“
h
t e o e e o a a a o e a a 1 0- 1
R s n Phyl ct ri s d ifficulty in th Z h r
, .

”
ea o 4 1 2 a e e e o a

O ld W G hi m nu l f str l gy c nc rni ng 9 ; h w m t by its

, .
,

s a a o a o o o e 10 o e
K b listic str l gy d f nd rs
.
, , ,
.
,

463 ; on a a a o o e e e 111
Physi gn m y und rst d by th
.
, ,

4 69 4 7 0 o o as e oo e
O l ip h nt L ur nc th K b l Z h r 76 7 7
,

a a e e, o n e a a o a 2 2
sp cts f m rri g 5 8 Pik A lb rt c nc rning K tn
, , , .

i s ti c a e o a a e, e, e o e e er ,
O liv r G rg
.

h tr n m fSt n
,

e R th
ev . 45 ; eo e, on e on t e ue a e o a a
di ffusi n f th Myst ri s 6
,

K b lis m d th r l igi n
,

o o 8 e e e 12 2 on a a an e e o
u t d by Mir nd
,

Z r st r lis
.

O k l
n e os ,
q l fo e
5 ; K b m a o a, o o oa e 12 on a a

34 ; h i A r m ic di l ct d N rt h n Myt h l gy
,

0 s t a a 7 a e no an o er o o , 12 ,
 5 04 i nbex

1 28 tr nsf r ti n
his ; a o ma o o f the Sepher Yetz irah, gr up 1 7 2 his o
c ttis it ut h r n
,

S o h R e , 4 7 6, 4 7 7 , 4 7 8 353 t q e se his L e a
li r
.

t nd nci s 3 5 5
.

Pirke o f R E ez e , 1 5 6 e e e
pi
. .

R v luti n f S uls distingu is h d

, .

Pi s tis So h a, 1 2 9 e o o o o e
Pist rius c ll cti n b listic
.
,

o , h s
i o e o of K a a fr m r inc rn ti n 8 6
o e a a o as
rit rs ct s d scrib d in th Z h r 3 3
,

w e , 354 35
6 ; o bj e o f am e, -
e e e o a 2 0, 2 1
ls th tr tis f I s c d L ri 88
,

6 ee a o 6 5
35 ; s e ea e o aa e o a, 1
Pn u t l gy listic d ctrin
.
,

e ma o o K ab a o e 942 99 3 3 2 0
cc rding
,

P ulus hi tr nsl ti n f
,

o f, 7 4 8 8 ;
.

-
a o to Saa d ya R i
1c c u s , a s a a o o
n cc rding
,

G ao , 1 7 6 , 1 7 7 ; a o to th e h t eS ph Y t i h e 7 ; hi er e z ra 1 2
—
s
Z r c nv rsi n t Christi nity 3 5 5
,

o ha , 2 00 , 2 09 , 2 1 0, 2 3 0 2 3 3 , o e o o a

d iti n f th
, .

242 , 2 5 5 , 2 5 9, 2 60 , 2 6 1 , 2 6 3 , R i tt g l i an hi e us , s e o o e
2 64 , 27 1 , cc rding
2 72 ; a o to S ph Y t i h
e er 7 79 8 e z ra 1 2, 1 1 0
Mss rd v R itu l f th D d
, , .

o e of C o o a, 2 90 2 92 -
a o 6 e ea 1 1
cc rding s c ri Mich l hi tr nsl ti n
.
,

a o to I aa d e L o a, R d ki
o n s on , ae s a a o
cc rding n B byl ni n T l m ud 5 ;
,

2 99 30 3 ; a -
o to A Co h e f h
o t e a o a a 1
rir xc rpt fr m 8 9
.
,

I a , 3 06 , 3 0 7 e e o 21 21
P iss n lc y
.
,

R s C r ss K b list i c O rd r
, .

o o , A , on A h em , 4 5 4 o e o f a a e o
P rt r N bs lut
.
.
, ,

o e , oah , o n the A o e, 3 4 4 22,

4 3 2 °

P st l W lli K n rr
.

o e , i am , o n the Sep/zi r ot/l , R osen ro th C hi o v on , s

ll g d tr nsl ti n
,

i m p rt nc t ccultists 3 8 ; hi
.

44 ; hi s a e e a a o o f the o a e o o 0 s
l g nd ccult c nn cti ns 3 8 ; ch r c
,

B afii r , 2 46 h is e e 35 7 o o e o 1 a a
n tic lif 3 8 ; r l igi n io vi w s
, ,

o e o f h is e, 3 5 8 , 3 5 9 ; his t i ti er s cs , 2 e o e

c n cti n it ls c nv rsi n f th J w s
.
,

on e o w h K ab a i m , 3 5 9 ; on th e o e o o e e
xtr v g nc v s hi s crific s d l b urs
,

e a a a e o f his i ew , 3 6 0 3 83 s a e an a o
c nt ry critic l st ndp int 3 8 5
,

3 6 2 ; h i s o m m e a on the 3 8 4 h i s a a o
t r ls 7 5 84 4 7 5
,

Seph er Yetz irah , 3 62 , 3 6 3 ; o he 3 86 ; s ee a o 1 1 1

ritings cc rding
, , ,

w , 3
6 3 , 3 64 ; a o to 88 1 9 1 3 87 3
1
3 69 2 1 2, 2 1 2 1 0,
t nisl s u it R sicruc i ns hist ric l vid nc s f
, , , , .

Sa a d e G a a, 4 2 3 , 4 2 4 ; o a o a e e e o
ls 3 8 4 3 O r d r 3 64 ; stud nts f
,

s ee a o 0, 0 th e e as e o
P tt Mrs H nry R si th K b l h 3 64 3 6 5 ; M s nry
.
,

o th e on e o e a a a a o

cruc i ns 3 64 d R sicruci nis m 4 7

, .
, , ,

a an o a 1
Pr y r f E lij h 8 84 R ssi A b b é d n lysis f th
.
, , .

a e o a 2 2 -2 o hi e, s a a o e
Z h r 87
,

xist nc t ugh t in th Z h r
.
,

P re- e e e, a e o a o a 1
cc pt d b y S dy G n R u ch r ti n l n tur 84
, , .

86 ; a e e aa a ao a th e a o a a e,
xist nc th s ul c rr sp nds t Y t i n
, , ,

17 6 ; p f
re- e f e e o e o o 23 2 o e o o e z ra

M ssi h 4 ls 9 8 5 ; r f r nc f S dy G n
,

th e e a 20 s ee a o 20 e e e e o aa a ao

l ss r spirit f th
, , ,

27 1 7 2 2 17 7 ; th e e e o e
J w ish c d m y f Z h r 3 n m f N /l m k
, .

P m b di th
u a a, e a a e o o a 2 1 a a eo es a a

4 ; in A d m cc rd ing
, , ,

1 57 2 2 5 ; a 2 2 a o
t Is c d L ri 3
.
,

o aa e o a, 00
u t d by A gripp 34 8 M rtinus th t r m s f
.

R A B A N U S, q o e a, R l d
u an us , a on e e o
inc rn ti n di ff rs fr m K b A lc h m y 4 5 9
.
,

Re a a o e o a a e
listi v luti n 8 6 r j ct d R uysbr ck Sym b l i l A str l gy
.
, ,

e Re o o e e e oe on o ca o o
by S dy G n 7 6 ; st t m nt
, ,
aa a ao 1 a e e 4 66
f E l iph L evi 4 ;
.
,

o MT M
as 2 2 see E E P
d R E V LU T N nt ry n c
,

s v c n o s rs a n O IO SA A D YA G ao , his o m m e a on
s c nd ritt n
.

R l d
e an A d i us, r an u s , on a e o the Sepher Y e tz irah , 1 5 7 w e
s ns in th T l m ud
e e e a 20 in r ic
A ab , 1 7 5 ry
mma o f, 1 7 5 su
n E rn st 5 7 66 sc rc ly b listic
, .

R en a e 1 1 78 ; a e a K a a com
R surr cti n t n t f T l m ud nt ry
.
, , ,

e e o a e e o a m e a , 1 80
d Syn g gu 8 3 ; in th p P sprit
.
,

an a o e, e ro Saba thier , R E , 4 64

f f ith f M i m n id s Z vi M s i nic Missi n

. . .

f i
es s o n o a o a o e Sabbatai e , his e s a o ,
t ugh t in th Z h r 6
,

ib as a e o a 2 1 461
S cr m nt lis m f rm f ll
.

6 7 69 ; ffic f M t tr n
.
,

2 -
2 7 ; o e o e a o 2 0 a a th e a e o o a

tr tis f M n ss s 3 Mysticism 5 6
, ,

ea e o a a e 21.
hi tr nsl ti n S int M rtin h i s t ric tr d iti n
, , .

Reu c hl i nu s , f th s a a o o e a -
a , s e o e a o ,
 i nhex

3 94 stud nt f th K b l h
°
not a e o e a a a is tic phys io go no m y, 2 7 6 , 2 7 7 s ee
K b listi c c m pl xi n f hi ls
,
°
3 95 a a o e o o s a o 1 92

l ss r d ctrin s b ; rr r f cr t ci ti s in Middl Ag s
.

e e o e e Se e So e e th e e e
—
i o o
Fr nch ccult ists 3 96 ct
,

ls
.

e o
°
s ee a o G ho o lat Se , 1 3 8
dr i p r nt
.
,

4 4 2 Se e H a K ab al ah , an m o ta
S l m n d A bs l rt d x p l y
.

a o o 4 an a 1 0 o ho o a o og , 1 60, 1 6 1 ; see

S m l v rs c rresp nd nc f ls 7 9
.
,

a ae a e e o o e e o a o 1
cc rding t th Z h r B k f
, .

H d 8 o 1 a o o e o a S ph
e Der i th i z en ou a, e oo o
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.
, ,
.
,

2
44 45 2 ° o ea A i S p/ 3 3 ;
e on n o i,
S p r A ud h ly int llig nc
, ,

a e e th d i /i M t pl
e on e s e za r e z on a o d e e e an an

and A lc h m y 3 9 3 ; the 0 12 on e ani m l s ul in m 7 5 pr b bly

a o an , o a
K b l d C h ld n p hil s p hy ld st p rt f th Z h r 9
, ,

a a a an a ea o o th e o e a o e o a 1 1 ,

3 6 ; its ntit h sis 5 4 pl c i

,

th d riv ti n f lc h m
,

5
12 on e e a o o a e 1 a e 1 ; a e n

Zhr su m m ry f its
,

ic l kn w l dg t th W st 44 9
a o e e o e e th e o a 212 a o

Sc lig r K nig hts c nt nts 3 6 ; ls

, .
,

a d th
e an f th e o e o e 21 9 -
21 s ee a o 1 2,
T m pl
,

e 46 e, 1 43 5 °

Sc hill r S i ut h rship S ph R i l rl st f rm
.

e y
-
th z n es s on e a o e er t thaz e no e ea ie o

ccultism in I sr l
, ,

o f th S ph Y t i h 9
e e er e z ra 2 °
on o f o ; ae , 21 1
m d rn criticis m f th T g m m d b s d pp r tus f 3 69
,

o e o e ar u z e a e a a a o a

th l t st r h us f m di v l m gic
,

an d Mi d hi m 3 r as 10 on e a e o e o e o e ae a a ,

d t d rigin f th Z h r ls 6
,

a e an o o e o a 1 1 2, 444 s ee a o

r igin l w ritings f v hicl f th

.
,

4 39 ; h on t e o a o S ph
e Y t i h
er e z ra as a e e o e

M s s d L n 4; p hil s phic tr diti n f K b l is m

,

o e e th eo 1 1 on e o o a o o a a

8 ; p rt l rg m ystic l
,

l t st d t w hich scrib d
,

a e b a e ca n e a e 2 f a o a a e a

t o th Zhr e 9 ; o th a 1 1 2, 1 1 on e lit r tur 9 ; c nt ins th g rm

e a e, 2 o a e e

Mishnic p ri d f its nucl us f th S phi ti sc h m its

,

e o o e o e e 44 ro c e e,
ls 4 88 d scripti n f th S pl t/ 4 5
,
'

4 10 see a o e o o e c t zr o z,

49 ; d s t m nti n th F ur
.

S hi
c K m h
ur 54 o a , 1 oe no e o e o

C hristi nus W rlds f l t r K b lis m 5 3 ;

.

S h ttg i
c oe en u s , th a on e o o a e a a ,

C h isti nity f R Si m n b d ctrin f th

,

r a o eo en n or y t th e e o e o e

C unt n nc s 5 9 ; l tt rs
.

J h i oc 5 a 1 1 o e a th e on e e e
S ling N m s p r m ut ti ns f th f th H b r w lp h b t 6
.
, ,

ea a e e a o o e o e e 3e a a e 0, 1 1
T t gr m in th instru m nts f cr ti n
, ,

e ra S pha Y t e e er e on th e e o ea o
ir h
,

z a 6 6 0- 2 th P t hs f Wisd m e a o o as a

Sc hur e E d u rd tripl s ns d p nd ncy f h S ph Y t

,

o a on a e e e e e e o t e e er e
in G n sis 4
, ,

e e 20 zir h 6 5 ; c nt ins r f r nc
a o a no e e e e
S cr t C m m nt ry fr g m nt
.
,

K b listic pn u m t l gy 7 4 ;
,

e e o e a a e s ex to a a e a o o

t nt in th Z h r 6 ;
,

tr diti n l ut h rship 9
,

a th e o a 2 0 on e a o a 6 a o 1 1 1
c nn cti n b t w n s ul d scri b d t A kib 9 46 ; th
, , , ,

o e o e ee o an a e o a, 2, 1 e
b dy 6 o th s ul t d t h
2 1 on e o a ea r f r nc t S ph Y i h i
e e e e o a e er e tz ra n
h tw E d ns h T l m uds 9 3 94
,

its di ff r nt
,

26 ; 2 on 6 ;t e o e 2 2 on t e a e e
r tributiv j ust ic 63 futur influ nc C hri sti n m inds
, , ,

e e e, 2 on e e e on a as
h ppin ss
a 64 67 e th 2 -
2 on e c m p r d it h th Z h r 9 7 ;
o a e w e o a
r surr cti n 6 7 69 ;
,

ng l c m m nt ry f R A br h m
,

e e o 2 -
2 on a e o e a o a a 111
l gy 7 ; th S cr t
,

l t st p ssibl
.
, ,

o o l 2 0 se ue to e e e 174 8 8 1 0- 1 2 ; a e o e
C m m nt y
,

d t 93 ; c mm nt ry
,

o
5 e ar 2 a e, 1 22f o e a o
S cr t D ctr i n ll g d tr ns m is
,

S dy G n
.
,

e e o e, a e e a aa a57 7 5 78 ao 8 1 1 -
1 1 0
si n fr m nti qu ty xv xvi c mm nt ry f A i l 67 7 4
, , ,

o o a i 1 1, o e a o za r c 1 1
t d m nstr bly 84 ; g n r l n lysis 68
.
, .
, , , ,

3 th K b l h 8
°
1 e a a a no e o a 1 2- 1 e e a a a 1

p t f suc h tr dit i n 86 ; th 7 4 ; its c nn cti ns d d p nd

,

a ar o a o e 1 o e o an e e
mm ti vi w w h ld in 7 4 8 6 ; c m m nt y f
,

r a ve e as no t e i
en c es , 1 - 1 o e ar o
th
p ste 3 3 3 4a d B k vii 2 2 an N hm id ac 84 an th r m es , 1 o e co
ls 9
, , , . .

p m
as s i
°
s ee a o 1 2 m t i en ar es , 8 5 ; th S ph Y t
1 e e er e
S cr t L ning ll g d rly i h s id t d w h r h Z h r
.

e e ear an a e e ea z ra a o en e e t e o a
nm f h Zhr 4
,

a e o t e o a 1 1 b gins e t m ic l w rk
21 1
g no a a a o
S cr t f S cr ts fr g m nt q u t d ls xii i 6 3 9
.
, , ,

e e o e e a e o e 3 4 ; 2 s ee a o x iI 0,
in Z h r 7 6 ; c nc rns K b l
, .
, .
, ,

o a , 2 o e a a 96 , 1 36, 1 53 , 1 62 , 1 8 7 , 34 5 , 346 ,
5 06 i nhex

3 9 , 3 63 , 3 7 8 . 4 3 5 , 446 . 44 7 , 2 46 s ee al o s 1 3 8 , 2 60 , 2 7 8 , 3 86 ,
3
;
4 9 4 3 7 , 4 88
B k
Seph er Y u h as in , z e , oo o f G e e n .

Srm o n , R i ha c rd rr r f on an e o o
l gi s Z r W lt n sup rstiti us
.
,

a o e , 1 04 , v 1 ew o f th e o ha , a o ; 21 22 on e o
n rr tiv s c cc
,

sci nc s br ught by th J s fr m
,

1 05 ; a a e o f I aa de A o, e e o e ew o
1 06 1 0 8 -
C h ld a 4 ea , m gic d 2 on a an
p rt n ti ns
.

Se hi o h , as em a a o of the K b lis m a a6 ; th C hristi n 2 on e a

ity t ir s sp ct f th K b l istic b ks 98
,

De 41 ; he n am e , 42 ; a e o e a a oo

initi l purp s syst

,

Si m R M ir b
, .

a o e o f the em , 4 3 on , 35 e en , 2
first it in Sim ul cru m curi us f nt sy f th
. .

m et w h th e Seph er a o a a o e
t bul t n t r Zhr 9
,

Yetz irah , 4 4 ; a a io of h ei o a 2 1
u l ti s sy lis S ul d D t h st t m nt in th
.
,

q a i e an d m b o m , 44 4 9 ; o an ea a e e e
-

ccult xpl n ti n c nc rn ng Zhr 6

,

an o e a a o o e i o a 2 2
t Sp in d J w ry
, .

h em , 4 9 , 5 0 ; th e Sep fii r ot/i i n th e a an 37 38 e 1 1
F ur W rlds Sp d li ri B r n
, , .

o o 5 1 , 5 2 , 5 8 ; th e e a e th K b l h a o on e a a a

d th P r f ct W y 4 9
, , ,

Sep/l i r ot/z an d th e Tw o Co u n te an e e e a 2
n nc s Sp nc r H rb rt
.
,

a e , 5 5 , 5 6 ; th e Sop /ti r otb an d e e th p m e e on e os ve

Pt s Wisd r pr s nt t i n f th U
, ,

the a h of om 65 ; e e e a o o e n con

rc g lic c rr sp nd nc s
.

a han e o e o e e , 76, di i d 35
t on e
ng lic c rr sp nd nc s Spin r m inisc nc s f th
.
,

77 ; a e o e o e e , 7 8, hi
o z a, s e e e o e
v rs c rr sp nd nc s
7 9 ; a e e o e o e e , 80 , K b l h 3
a a a 21
v lu d ctr n Sp us
.
,

81 ; a e o f the o i e, 8 7 ; o f G d 58
e o o

n l gi s P rsi n St ig r I s b l d
.
,

Su fic a a o e , 1 40 ; e a e e a e e, 1 2
n l gi s 4 ; n l gi s in St i nsc hn id r
.
,

a a o e 1 1 a a o e e 6 e e 1 2
A vic b r cc rding th S fi D ctrin hyp t h sis f Th
, , .

66
e on , 1 a o to e u c o e, o e o o

S phe Y ti h er 69 7 ; h we z ra 1 -
1 2 o luck 3 9 ; K b listic n l gi s 1 a a a a o e

und rst d by S dy G n 7 8 in S fi p try 4 ; th d ctrin

, ,

e oo aa a ao 1 u c oe 1 0 e o e

c l urs f th f D ivin bs rpti n 4 Sufism

, ,

A i l
z ar c h on t e o o o e o e a o o 1 2

d J w ish tr d i ti n
,

S pl i
e l 84 ;
z r ot t , v luti n f h 1 e o o o t e an e 44 a o 1

Suppl m nts Zhr t

.
,

S pl i
e n 56
z r ot cc rding h 2 ; a o to t e e f th e o e o a wo
s ri s f 8 ; n tic f th
,

Suppl m nts f h Z h r
,

e e 8 o t e o a 2 2, e e o 2 0 o e o e

cc rding t I s c d L ri A nci nt Suppl m nts

, ,

2 83 a o o aa e o a, e 8 e e 2 1

th L t r Suppl m nts
,

2 97 t q ; e h Sse
p / i / d t e e z r ot z an e a e 85 e e 2 .

lch m y 3 3 3
.
,

a e l 9 12, 1 s ee a s o 2 0

TAL M AN M gic
, , ,

2 8 1 84 4 6 4 6 5
2 0 IS IC a

Sh kin h r f rr d t T l m ud st rt ing p int f 4 its

, , , .
,

e a M lk /
e e e o a u t z, a a o o 1
°

s urc s é m t ri ls m b di d
,

h w it r sts up n th
, ,

49 55 2 o e o e o e z a e a e o e

first m h f rm t h r in 5 ; by w h m m th dis d
, ,
.

; an , f
200 as t e o o e e 1 o e o e

M fi y tfi d riv l Mi b
,

G d in th lik n ss f h u m nity
,
'

o e e e o a ib zs na o an a s

8 its divin c rr sp nd nc s
.
,

T
'

/ / é h
'

20 e o e o e e na
y t/ é o p
z, z t t t ore z o z, z e

ib ; T l m uds f J ru
. .

ls 9 6 5
,

2 53 ; s ee a o 21 2 G m e ar a, a o e

G n R s l m d B byl n 6 ; c nn c
. .
,

Sh ereera , 57 ao 1 a e an a o 1 o e

Si m n b J h i R hi ll g d ti ns f th T l m ud d K b l h
.
, .
,

eo en oc a s a e e o o e a an a a a

ut h rship f h Z h r 5 rr rs f c m p ris n
, .
,

a o o t e o a 10 éz e o o o a o

T l m ud t K b listic
,

8 ; h i scr ib
.
, ,

10 s ; hi Mid / e, 1 1 2 s r as z th e a 7 no a a 1

d iff r nc s b tw n h tr dit i ns
,

a cc rding o h T l m uds to ; t e a 1 20 e e e e ee t e a o ,

ut h rship m r ly tr diti n l r sults t ir c nfusi n

,

t h e a o e e a o a 71 8 1 f h e o e o o ,

pupil f A ki b 46 ; hi rr rs
, ,

1 36 ; a o a, 1 s 91 feE l i p h o L é i 9 o as v , 1 -
22

tr diti n l ut h rship f h B k
a o a a o o t e oo T l m ud
a d Pn u m t l gy 7 4 an e a o o

T l m ud
, ,

o f C nc l m nt o 7 T l m udic
ea e 21 ; a 83 75 1 d S ph °
a an e er

cc unt f R Si m n 8 9 ; 68 ; T l m ud
, ,

a o o eo 21 21 Y t i h 93
e z ra d 1 a an

Tr diti n T l m ud
,

D isc urs Gr t r
.
, , ,

hi s i h o e n t e ea e a 95 o d °
a an

Syn d in h L ss r Mystic Tr d it i n 9 ; T l m ud
,

o q 2 20 et s e t e e e a o 1 1 a

d Mysticis m cl s ng
,

Syn d cc unt f hi
, .

o 7 8 22 22 ; a o o s an 5 ; i f 1 2 o o

d th 8 9 ; c nv rs ti ns th T l m ud ic c n ns r f r
, , ,
°
ea 22 22 o e a o e a 55 a o 1 e e

nc t Sim n B J h i 2 8
, ,

w it h E li s in h B hir
,

22 t e en oc a 1
9 a ; a e e o eo , ,

F ithful Sh ph rd
, ,
2 43 ; i h n t e a e e , 219 .
Targu m s l ngu g f a a e o 1 12 U N V E R E Tru I nt
I S e e ll ctu l Syst
e a em
r t its ntiqui y d i m p rt nc
, , .
,

Ta o a t an o a e, f 38 7
o
first m nti n d by C urt d U n m nif st D ity
.
, ,
’

479 e o e o e a e e s ee A zn Soph
i b ; vi w s f L evi
,

G b li e e n, d e o an

V ill nt 4 8 n l gi s w it h th VA LLANT J A in
.

a a 0 a a o e e I on the B ohe m a

its hist ry cc rd T r t 48
.
, ,

K b l h 48
a a a 1 o a o a o 0
ing t P p 4 8 tru t i V l ntin B sil ll g d tr tis
, , .

o a us , 2 e a tr a e e, a a e e ea e on
f its tru m p c rds 4 8
,

b i u t on o a 2, A t/ 4 5 4
zo t,

4 8 3 ; w lt h f its sy m b l is m V ll y R y l l t K b listic
.
,

ea o o a e o a a e a a
tr tis 39 86
, , ,

483 ea e,

T ul r hi n l gy w th th Z h r V st C unt n nc Sy m b lis m
.
.
,

a e , s a a o i e o a , a o e a e, f o o ,

85 5 5, 87, 2 14, 21 5, 2 1 9, 2 2 1 22 ,
3
T l sc p f Z r st r 44
.

e e o e o o oa e 0 2 28
T D gr s f C nt m pl ti n 8 5 V ugh n Th m s hi c ntr v rsy
.
, .

en e ee o o e a o a a , o a s o o e
P hyl ct ri s w it h M r discipl f
, .
,

T phil im
e s ee a e e 375 ; o e, a e o
T tr gr m m t n pr nunci ti n f A gripp K b listic
.
,

e a a a o o a o o 3 7 6 ; hi a, s a a

in w h t m nn r th univ rs r ding p ints f c nt ct

, ,

57 a a e e e e ea o o o a
pr c ds fr m this n m 6 ; its w it h h Zhr th tru
,

o ee o a e, 0 t e o a on e e
p r mut ti ns in th S ph Y t d f ls K b l h i b ;
,

e a o e e er e an a th e a a a on e
ir h 7 ; tr nsp siti n f 3 3 8 ; C hristi n s p cts
.
,

t/ 3 7 8
'

z a 1 2 a o o o S pk e zr o z, a a e
m nt i n d by Fludd its f h i K b lis m 3 7 9 ;
, ,

e o 3 69e o s t r l a a no a ea
ttri b uti n t th L ss r G unt K b listic xp sit r 3 8
, ,

a o o e e e o e a a e o o 0, see
n nc 4 4 T tr gr m m t n d ls xv 3 8
,

a e, 0 e a a a o an a o 0
h T r t 48 Visi n Mystic 5 7
.
, .

t e a o 1 o 2
Th s phy M d r bj ct f this Vit l R C h i m dit r f I s c d
, .
, , .

eo o o e n, o e o a a e o o aa e
m v m nt its succ ss L ri
, , .
,

o e e e o 95 a, 1
i ws V i t bi Gui d ll g d tr nsl t r
.
, ,

v e h K b l h on t e a a a er e, a e e a a o
v ri us st t m nts f H P f th Z h r 3 6
, ,

a o a e e o o e o a 0
B l v tsky 4 34 4 3 7 th m v Vitt B r n ll g d purch s r f
. .
.
,
°
a a e o e a, a o a e e a e o
m nt in P ris 4 9
,

th Z h r in L tin 3 6
,

e a 1 e o a a 0
Th ry f E cst sy 44 V ic f G d in its P w r tr tis
, .
, .

eo o a 1 o e o o o e ea e
h c nn ct n b t w n fH yG n
, ,

Th l k o uc on t e o e io e ee o 58 a ao 1
d Sufis m V w l P ints q u sti n f t h ir
, , .

th K b l h
e a
39 a a an 1 o e o e o o e
Th r h its byss s f m yst ry 64 nti q uity 9
.
, ,

o a a e o e a 10 1 10
its p xist nc 6 5 5 6 ; i t
, , , , .

re - e e e, 1 s
sym b lism cc rding t th Z h r
,

o a o o e o a W A tTE A E , 1 9 , 2 3 , 308 , 3 5 4 ,
rc h typ f th
, , . .

961 97 th 1 as e a e e o e 3 7 7 3 8 1 3 94 4 0 5 4 6 0
w rlds ; c nc l m nt f G d W lt n tr s
.
, , , , .

o 21 1 o ea e o o a o , o n the e m K abal ah and

M ss r
,

in h l /
t e 5 3 ; uni n f or a z, 2 o o a o ah , 2 1

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WI LL A M B L
I Y E S A ND SO N PR T ES, IN R S, L O NDO N A ND B R AD FO RD .