The Kabbalah Unveiled — S. L. MacGregor Mathers (from Knorr von Rosenroth's Latin) (1887)
The text is shown on its own: no facing layer is held for this issue.
565. Hence it is written, Gen. viii. 21: “ And IHVH smelled a sweet savour.” It is not written (He smelled) the odour of the sacrifice. What is “ sweet ” save “ rest ?” Assuredly the spirit at rest is the mitigation of the Lords of Judgment.
566. (When therefore it is said) “ And IHVH smelled
* The first, RAShVN, Bashon, where this word, derived from the same root as RAShITh, is spelt with A.
THE LESSER HOLY ASSEMBLY.
3i7 the odour of rest,” most certainly the odour of the sacrificed victim is not meant, but the odour of the mitigation of all those severities which are referred unto the nose.
567. And all things which adhere unto them, all things, I say, are mitigated. But most of these severities mutually cohere.
568. As it is written, Ps. cvi. 2 : “Who shall recount
GBVRVTh IHVH, the Geburoth of Tetragrammaton ? ”
569. And this nose (of Microprosopms') emitteth fire from the two nostrils, which swalloweth up all other fires.
570. From the one nostril (goeth forth ) the smoke, and from the other nostril the fire, and they both are found on the altar, as well the fire as the smoke.
571. But when He the most Holy Ancient One is unveiled, all things are at peace. This is that which is said, Isa. xlviii. 9 : “ And for My praise will I refrain from thee ” ( literally , “ block up thy nostrils ” *).
572. The nose of the Most Holy Ancient One is long and extended, and He is called Arikh Aphim, Long of Nose,
573. But this nose (of Microyrosopus) is short, and when the smoke commenceth, it issueth rapidly forth, and judgment is consummated.
574. But who can oppose the nose of Him the Ancient One ? Concerning this, all things are as we have said in the Greater Assembly, where concerning this matter the Companions were exercised.
575. In the book of the treatise of Bav Hamenuna the Elder he thus describeth these two nostrils (of Micro - prosopus ), saying that from the one proceed the smoke and the fire, and from the other, peace and the beneficent spirits.
576. That is, when ( Microprosopus ) is considered as having (in Himself the symbolism of) right side and left
* The Hebrew idiom for having mercy always refers to the nose, as “ to defer anger” is in Hebrew “to lengthen the nose,” &c.
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KABBALAH.
side. As it is written, Hosea xiv. 7 : “ And liis smell like Lebanon.”
577. And concerning His Bride it is written, Cant. vii. 9 : “And the smell of thy nostril like apples.” Which if it be true concerning the Bride, how much more concerning Himself ? And this is a notable saying.
578. When therefore it is said, “And Tetragrammaton smelled the odour of peace,” the word HNTChCh, Ha-Nichach , of peace, can be understood in a double sense.
579. One sense is primary, when the Most Holy Ancient One, the Concealed with all Concealments, is manifested ; for HVA, Hoa , He, is the peace and mitigation of all things.
580. And the other respecteth the inferior mitigation, which is done through the smoke and fire of the altar.
581. And because of this duplicate meaning is the word NIChCh, Nichach , written with a double Ch. And all these things are said concerning Microprosopus.
CHAPTER XVI.
CONCERNING THE EARS OF MICROPROSOPUS.
582. There are two ears for hearing the good and the evil, and these two can be reduced into one.
583. As it is written, 2 Kings xix. 18: “Incline,
O Tetragrammaton, Thine ear, and hear.”
584. The ear from within dependeth upon certain curves which are therein formed, so that the speech may be made clearer before its entrance into the brain.
585. And the brain examineth it, but not with haste.
For every matter which is accomplished in haste cometb
not from perfect wisdom.
THE LESSER HOLY ASSEMBLY.
586. From those ears depend all the Lords of Wings who receive the Voice of the Universe ; and all those are called thus, the Ears of Tetragrammaton.
587. Concerning whom it is written, Eccles. x. 20 :
“ For a bird of the air shall carry the voice,” &c.
588. “For a bird of the air shall carry the voice.”
This text hath a difficult [meaning). And now (for so
much is expressed) whence is the voice ?
589. For in the beginning of the verse it is written : “ Curse not the King even in thy thought.” Where it is written concerning even the {unexpressed) thought, and concerning the secret thoughts of thy couch.
590. Wherefore? Because u a bird of the air shall carry the voice.” Which [voice) as yet is unexpressed.