661. WE have learned it in the "Book of Concealed Mystery." The nose of Microprosopus. From the nose is the countenance known. In this nose is diverse symbolism.
662. For it is written, Ps. xviii. 8: "There went up
663. "There went up a smoke out of His nose." In this smoke are included both the fire and the burning coals; for there is no smoke without fire, neither fire without smoke. Truly all things result (herefrom: otherwise, are kindled herein) and go forth from His nose.
664. Also we have learned that when these three things are associated together which are included in that smoke which issueth from the nose, the nose 2 is lengthened.
665. And therein are two colours, for the smoke bloweth and rusheth forth black and red; and they call it AP, 3 Aph, wrath; and ChIMH, Chimah, fervour; and MShChITh, Meshachith, perdition.
666. And if thou sayest wrath and fervour, it is well, since it is written, Deut. ix. 19: "Since I have feared because of wrath and fervour." For these are the black and red smoke. But whence is added MShChITh, Meshachith, perdition?
667. Because it is written, Gen. xiii. 10: "Before that Tetragrammaton destroyed Sodom and Gomorrah." But the word ShChTh, Shachith, denoted perdition brought about by burning, kindled fire.
668. Also we have learned that there are five 4 GBVRAN, Geboran, severities in this conformation of Microprosopus, and they ascend in one thousand and four hundred severities, GBVRAN; and they are extended in
670. Hence it is written, "powers" Geburoth (in the plural number); and it is written, 1 Chron. xxix. ii: "Thine! O Tetragrammaton, are Gedulah and Geburah," 1 in the singular (number).
671. Assuredly thus have we learned. When all those severities are amalgamated into one, then are they called one Geburah, GBVRH.
672. And all those powers, Geboran, commence to descend from the nose. And from it depend a thousand times a thousand and four hundred myriads in their single (form). 2
673. And from that smoke which issueth from his nose depend a thousand times a thousand myriads, and four hundred and five which belong to this (idea of) Severity. 3 For all the severities depend from this nose.
674. For it is written, Ps. cxlv. 4: "From generation unto generation shall they praise thy works, and announce thy GBVRVTh, Geburoth."
675. And when that GBVRH, Geburah, Strength, commenceth (to be manifested), all the severities radiate thence, and are sharpened, until they descend in the form of a swift, whirling fire-flaming sword (Gen. iii. 24.)
677. Assuredly thus have we learned: There is no judge over the wicked, but they themselves convert the measure of Mercy into a measure of judgment.
678. But how do they convert it thus? Also it is written, Mal. iii. 6: "I, Tetragrammaton, change not."
679. Assuredly as many times as the Ancient of the Ancient Ones and that White Head uncovereth the benevolence of benevolences, great mercies are found everywhere.
680. But when that is not uncovered, all the judgments of Microprosopus are prepared; and in this manner, if it be permitted us to say so, Mercy becometh judgment; that is, the most Ancient One of all.
681. We have learned in Barietha 1: "When the Ancient of the Ancient Ones uncovereth the benevolence of benevolences, all those lights which are called by a similar name shine, and Mercy is found in all things."
682. But when that Concealed One of the Concealed Ones is not uncovered, and those lights shine not, judgments are stirred up, and judgment is exercised.
683. Who therefore is the cause of that judgment? The benevolence of the benevolences, because it is not uncovered, and therefore do sinners change Mercy into judgment (as regardeth themselves).
684. But because this is said, Gen. xix. 24: "From Tetragrammaton out of heaven," it is said concerning Zauir Anpin, Microprosopus.
685. And whence is this obtained? Because it is written (in the preceding passage): MN HShMIM, Men Ha-Shamayim, out of heaven. (But the word
686. We have learned that this nose (of Microprosopus) is short, 2 and when the smoke commenceth to issue therefrom, it departeth thence swiftly, and judgment is exercised.
687. But what hindereth that nose that it may not produce smoke? The nose of the Ancient and Holy One; for He is also called before all others ARK APIM, Arikh Aphim, Long of Nose.
688. And this is the Arcanum which we have learned: Between the two words, IHVH, IHVH, Tetragrammaton, Tetragrammaton, an accent is interpolated 3 (whensoever these two are found in juxtaposition in Scripture).
689. For wheresoever an y name is repeated twice over, a distinction is made (between them), as when it is said, Gen. xxii. 11, "Abraham, Abraham;" also, Gen. xlvi. 2, "Jacob, Jacob;" also, 1 Sam. iii. 10, "Samuel, Samuel;" where, by the Psiq accent, these pairs of names are distinguished; excepting that place, Exod. iii. 4, "Moses, Moses," where no accent interveneth.
690. For what reason? "Abraham, Abraham," Gen. xxii. xx (herein therefore is an accent introduced because
692. Also, now at this time was perfected in the earth the holy tree, similar unto the Supernal One, in having twelve limitations and seventy branches, 1 which were not hitherto completed; and therefore the latter denoteth that which is perfect, and the former that which is not as yet perfect; whence the accent falleth between them. 693. In the passage, "Samuel, Samuel" (1 Sam. iii. 10), an accent is also interpolated: wherefore? The latter name denoteth that which is perfect; the former that which is not as yet perfect; for now he is a prophet, whereas before this he was not as yet a prophet. 694. But when it is said, Exod. iii. 4: "Moses, Moses," no accent is interpolated, because he was perfect from the very day of his birth, seeing it is written, Exod. ii. 2: "And she saw him, that he was good." 695. So also here between these two names of Tetragrammaton, Exod. xxxiv. 6, the Psiq accent is interpolated; for the first is indeed a perfect name, but the latter is thoroughly and completely perfect. 696. But Moses speaketh thus in the place of judgment, in order that for them he may cause Mercy to
700. Also we have learned: The nose hath two nostrils. From the one issueth a flaming smoke, and it entereth into the opening of the Great Abyss. 701. And from the other nostril issueth afire which is kindled by its flame; and it floweth into four thousand worlds, which are upon His left side. 702. Truly, he who is the cause of war is called the fire of Tetragrammaton, the consuming fire, the fire which consumeth all other fires. 703. And that fire is not mitigated save by the fire of the altar. 704. And that smoke which issueth forth from the other nostril is not mitigated unless by the smoke of the sacrifice of the altar. But all things depend from the nose. 705. Therefore is it written, Gen. viii. 12: "And Tetragrammaton smelled a sweet savour." For all these are attributed unto the nose, to smell a savour, and to emit smoke and fire, and red colour, and therefore is it opposed unto the benevolence (namely, the forehead). 706. And for that cause is it written, Exod. iv. 14: "And the anger of Tetragrammaton was kindled." Deut. vii. 4: "And the anger of Tetragrammaton will be kindled." Exod. xxii. 24: "And My wrath is kindled." Deut. vi. 15: "Lest the wrath of Tetragrammaton be kindled." Which are all to be understood concerning Zauir Anpin, or Microprosopus. 192:1 Right and left exist in Microprosopus, while in Macroprosopus all is right. The latter is rather to be symbolised by a profile, as I have before remarked, than by a full face, as in the case of the former. 193:1 The ordinary English version renders it "nostrils" and not "nose," but in the Hebrew the word is singular. 193:2 Isa. xlviii. 9 is translated in the ordinary English version: "For my name's sake will I defer mine anger;" but Parkhurst in his Hebrew and Chaldee Lexicon, art. ChTM, says the correct rendering is "for my name's sake will I lengthen my nose." Knorr de Rosenroth, in his Latin version of § 664, renders it by, "corrugatur," which is hardly correct. 193:3 The word AP, Ath, stands alike for the words "nose" and "anger." 193:4 if we carefully examine this obscure passage, I think we shall find that the number five is the key to unlock its symbolism; for five is the fifth Sephira, Geburah, GBVRH, Strength or Severity, which operates 194:2 This formidable sounding arrangement is only our previous 1,400 considered on another plane of operation, in the material world. 194:3 This is 1,400 again in its most material forms in Asiah; the number five at the end in simply the number of the Sephira of Severity added to the other. 195:1 See ante, § 388 of this book. 196:1 In the "Sepher Yetzirah," to which work I have already had occasion to refer more than once, the letter Sh is aid to symbolize fire, and therefore ShMIM may be said to be fire and water. 196:2 In contradistinction to that of Macroprosopus, who is called also Arikh Aphim, Long of Nose, as well as Arikh Anpin, Vast of Countenance. 196:3 This accent is called Psiq, and in the grammar of Gesenius is classed as the twentieth accent, or the fifth of the third series known as the "lesser distinctives." It is represented by a vertical line placed between the two words to which it applies. An example of its use is to be found in Exod. xxxiv. 6: "Tetragrammaton, Tetragrammaton (between these two words a Psiq accent is introduced), merciful and gracious, longsuffering and abundant in goodness and truth." It is worthy of note that the word here translated "long-suffering" is ARK APIM, Arikh Aphim, Long of Nose. 197:1 That is, the Autz Chaiim, or tree of life, composed of the Sephiroth and the Schemhamphorasch, the former being ten and the latter seventy-two. The twelve limitations are the twelve sons of Jacob, and the seventy branches the total number of the combined families.
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