The Kabbalah Unveiled: Siphra Dtzenioutha: The Book of Concealed Mystery: Chapter III.

[It must be remembered that the beard of Macroprosopus had thirteen divisions, therefore the other four forms are the difference between the nine of Microprosopus and the thirteen of Macroprosopus.]

2. Thus, therefore, is this most excellent beard arranged. The hairs overhang the hairs from before the opening of the ears, even unto the beginning of the mouth. (This is the first conformation.)

3. From the one beginning even unto the other beginning (of the mouth. This is the second conformation--namely, the beard on the upper lip).

4. Beneath the two nostrils existeth a path filled with hairs, so that it appeareth not. (This is the third conformation.)

5. The cheeks extend on one side and on the other. (This is the fourth conformation.)

6. In them appear apples red as roses. (This is the fifth conformation.)

7. In one tress hang down those hairs strong and black, even unto the breast. (This is the sixth conformation.)

8. Red are the lips as roses, and bare. (This is the seventh conformation.)

9. Short hairs descend through the place of the throat and cover the position of the neck. (This is the eighth conformation.)

13. (It is written, Gen. i. 12) "And the earth brought forth germination, the herb yielding seed after its kind; and the tree bearing fruit, whose seed is therein, according to its kind."

14. Those nine (paths of Microprosopus) are evolved from the perfect name (that is, from the understanding or mother, in whom they were conceived; for unto her pertaineth the name IHVH, which is Tetragrammaton expressed and Elohim hidden, which form the nine in power). And thence are they planted into the perfect name, like as it is written, Gen. ii. 8: "And IHVH ALHIM planted" (that is, these nine letters of the perfect masculine and feminine name, so that they may be a garden--that is, Microprosopus in action).

[By the expression "Tetragrammaton expressed and Elohim hidden," is meant that the former is written with the vowel points of the latter. They "form nine in power," because the four letters IHVH together with the five letters ALHIM make nine.]

15. The conformations of the beard (of Microprosopus) are found to be thirteen when that which is superior becometh inferior. (That is, whensoever the beard of Macroprosopus sendeth down its light. But in the inferior (that is, Microprosopus taken by himself), they are beheld in nine (parts of that form).

16. The twenty-two letters are figured forth in their

[By the "upper beard" is meant the moustache.]

18. Much more (if he seeketh to touch) the supernal beard. For the inferior light, taking its rise from the supernal light which existeth within the benignity (thus the beard of Macroprosopus is entitled), is called in Microprosopus the benignity in a more simple manner; but when it hath its action within the light, and it shineth; then is it called abounding in benignity. (Others read this passage thus:--He who dreameth that he toucheth the moustache of a man with his hand, he may be sure that be hath peace with his Lord, and that his enemies are subject unto him. If that happeneth because he beholdeth in sleep such a thing as this only, much more shall it occur if he be found sufficiently worthy to behold what the supernal beard may be. For this, seeing that it is the superior, and is called the benignity, irradiateth the inferior. But in Microprosopus, &c.]

19. It is written, Gen. 1. 20: "Let the waters bring forth the reptile of a living Soul" (Ch-IH, Chiah, living creature is to be here noted).

(To this section belongs the annotation which is placed at the end of this chapter; which see.)

20. Like as it is said IH, Yah (Ch-IH, Chiah, the corrected Mantuan Codex hath it, so that it may explain the word ChIH, Chiah, living creature, out of the eighth

[Regarding the "form of the heavenly man, see Introduction, § 55.]

23. When that one was perfected, this one also was perfected; but perfected as male and female, for the perfecting of all things.

24. (When therefore it is said) IHVH, Yod, He, Vau, He (then is expressed), the nature of the male. (When) ALHIM, Elohim (is joined therewith, there is expressed), the nature of the female (who is called the kingdom).

["The female who is called the kingdom," i.e., Malkuth, the tenth Sephira.]

25. (Therefore) was the male extended, and formed with his members (in order that he might have), as it were, regenerative power.

[The "members of the male" are the six Sephiroth which together form Microprosopus.]

26. By means of this regenerative power those kings,

28. (We have an example of this in this form of the name) VIH (where the male hath two letters, and the female one only; and the masculine also the letter in the beginning long, and afterwards short. But also in this form) the channels of connection are shrouded beneath His covering (that his, the supernal letters are doubtless connected in marital conjunction, but they are enshrouded in the letter Vau. And) Yod (is in this place) small, (a symbol of the foundation; because) in the very form (of the female, that is, even as he is hidden within H, He, which also is not the supernal but the inferior H, He) he is found. (And all are judgments, because the supernal influx is wanting.)

29. But if (these) judgments are to be mitigated, necessarily the Ancient One is required (that is, the first letters of the Tetragrammaton, denoting, IH, Yah, the father together with the crown, which is the apex of the primal letter, and is called Macroprosopus.)

30. The same species of rigours and judgments occurred in the inferiors. For like as to the He of the bride, are added the two letters Yod and Vau, under the idea of the leviathan; (so) the serpent came upon the woman, and formed in her a nucleus of impurity, in order that he might make the habitation evil.

[The "Treatise of the Revolutions of the Soul" is not published in this volume.]

32. (But this name VIH) is restored (if it be written IHV; and thus) in that man (the supernal, concerning whom it hath been spoken above; and also) in those two (namely, the father and the mother, also in the androgynous Microprosopus; and also partly) in genus (seeing that Vau alone symbolizeth both the Microprosopus and his bride) and in species (seeing that Yod and He are placed separately as father and mother).

33. (But just as much) are they contained in the special (representation of those spouses, as) also in the general (that is, as much in father and mother as in Microprosopus with his bride); legs and arms right and left (that is, the remaining numerations, collected together in two lateral lines, with the middle line representing Vau and Yod.)

34. (But) this (that is, the supreme equality) is divided in its sides, because Yod and He are placed expressly as the father and the mother; but in another equality) the male is conformed with the female (like an androgyn, because the last He is not added. Whence are made) IHV.

35. I, Yod, is male (namely, the father); H, He, is female (namely, the mother); V, Vau (however, is androgynous, like as) it is written, Gen. v. 2: "Male and female created He them, and blessed them, and called their name Adam."

36. (Thus also) the form and person of a man was seated upon the throne; and it is written, Ezek. i. 26: "And upon the likeness of the throne was the likeness as the appearance of a man above it."

(Belonging to § 19, foregoing.)

1. Another explanation. "Let waters bring forth abundantly." In this place, in the Chaldee paraphrase, it is said IRChShVN, which hath a general meaning of movement. As if it should be said: "When his lips by moving themselves and murmuring, produced the words, like a prayer from a righteous heart and pure mind, the water produced the living soul." (The meaning is concerning the act of generating life.)

2. And when a man wishes to utter his prayers rightly before the Lord, and his lips move themselves in this manner, (his invocations) rising upward from him, for the purpose of magnifying the majesty of his Lord unto the place of abundance of the water where the depth of that fountain riseth and floweth forth (that is, understanding emanating from wisdom); then (that fountain floweth forth plentifully, and) spreadeth abroad so as to send down the influx from the Highest, downwards from that place of abundance of water, into the paths singly and conjointly, even unto the last path; in order that her bountiful grace may be derived into all from the highest downwards.

[H, He, the supernal mother.]

3. Then indeed is such a man held to intertwine the connecting links of (them) all, namely, those connecting links of true and righteous meditation; and all his petitions shall come to pass, whether his petition be made in a place of worship, whether in private prayer.

["Such a man"--i.e., a righteous man, when praying sincerely. "Links of them"--i.e., the paths.]