The Kabbalah Unveiled — S. L. MacGregor Mathers (from Knorr von Rosenroth's Latin) (1887)
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869. 44 Also we have learned in Barietha that three hundred and seventy-five mercies are comprehended in the benignity of the Ancient of Days ; which are all called primal benignities.
870. 44 Like as it is said, Psalm lxxxix. 50 : 4 Where are thy former mercies ? ’ And they are all comprehended in the benignity of the Most Holy Ancient One, the most concealed of all.
871. “But the benignity of Microprosopus is called
ChSD OVLM, Chesecl Olalim , the benignity of time.
872. “ And in the 4 Book of Concealed Mystery ’ (have we learned) that on account of the former benignity of the Ancient of Days is he called 4 Abundant in Benignity.’ But in Microprosopus ( the word) 4 mercy ’ is placed alone and absolutely.
KABBALAH.
873. “And therefore is it here written : ‘And abundant in benignity ; ’ and again it is written : £ Keeping mercy for thousands ; ’ plain and without addition.
874. “And now we have taught concerning this Name, 4 And abundant in benignity, ’ because therefrom is mitigated the [interior) benignity, so that it may shine into all the lights (otherwise, this Name, 4 Abundant in mercy,’ stretcheth down even unto the 4 mercy ’ which is so called absolutely, so that it may illuminate it, and kindle the lights).
875. “For we have learned that that path which descendeth beneath the two nostrils of the nose is filled with short hairs ; and concerning this path, that it is written : 4 Passing over transgression ’ (otherwise, and the shorter hairs fill that path. But that path is not called 4 Passing over transgression ’) ; because there is therein no occasion for passing over; for a double reason.
876. 44 Firstly, because that path is a hard place for passing over. (Otherwise, because the hairs which are found therein are hard.)
877. 44 Secondly, because the passing over of that path descendeth even unto the commencement of the mouth.
878. 44 But concerning this it is written, Cant. v. 13 :
4 His lips like roses * (that is, red as roses), dropping sweet- smelling myrrh while passing over which denoteth notable redness.
87 9. 44 And this path of that place is a duplex form, and is not mitigated, whence he who wisheth to threaten toucheth that path twice with his hand.”
* The English version of this passage renders it, “ His lips like lilies, dropping sweet-smelling myrrh.” The word here translated roses by Knorr de Rosenroth is ShYShNIM, Bhoshanim , which I think should undoubtedly be translated “ lilies,” as in the ordinary version. The symbology of this chapter is very difficult and obscure.
THE GEE A TEE HOLY ASSEMBLY.
CHAPTER XXXVIII.
CONCERNING THE SEVEN LAST PORTIONS OF THE BEARD OF
MICROPROSOPUS.
880. “ The fourth conformation. This path of hairs is disposed, and ascendeth and descendeth in His cheeks into the place of fragrance.
881. “This disposition is fair and beautiful in appearance, and it is Glory and Honour ; and it is taught in Barietha that the Supernal Honour, HVD, Hod, goeth forth and is crowned, and floweth down, so that it may be comprehended in His cheeks, and is called the Honour of the Beard.
882. “And thence depend Glory and Honour, which are as vestments, and as very precious purple, so that He may be clothed therewith.
883. “ For it is written, Ps. civ. 1 : 4 Thou art clothed with Honour and Majesty.’ (Otherwise : In the fourth conformation the hair goeth forth, and is disposed, and ascendeth and descendeth in the cheeks, in the places of fragrance. This conformation is elegant and beautiful in appearance, and it is the supernal glory. And this is the tradition : The supernal glory goeth forth, and is crowned, and floweth down in the beauty of the cheeks. And this glory is called the glory of the beard ; and from it depend honour and glory, the vestments of adornment, those magnificent purple garments wherewith he is clothed. Concerning which it is written : 4 Thou art clothed with honour and majesty,’ which are the forms of clothing. In this form of man is he formed, rather than in any other form.)
884. “These are the dispositions denoting the clothing (of the divine form), and he is more fitly sym-
KABBALAH.
bolized under this figure of man than under any other forms.