No More Learning

ALCÉE FORTIER, Lit. D. ,
Professor of the Romance Languages,
TULANE UNIVERSITY, New Orleans, La.
WILLIAM P. TRENT, M. A. ,
Dean of the Department of Arts and Sciences, and Professor of
English and History,
UNIVERSITY OF THE SOUTH, Sewanee, Tenn.
PAUL SHOREY, PH. D. ,
Professor of Greek and Latin Literature,
UNIVERSITY OF CHICAGO, Chicago, I11.
WILLIAM T. HARRIS, LL. D. ,
United States Commissioner of Education,
BUREAU OF EDUCATION, Washington, D. C.
MAURICE FRANCIS EGAN, A. M. , LL. D. ,
Professor of Literature in the Id
CATHOLIC UNIVERSITY OF AMERICA, Washington, D. C.


## p. 8414 (#14) ############################################



## p. 8415 (#15) ############################################

V
TABLE OF CONTENTS
VOL. XV
LIVED
PAGE
THE KABBALAH
8425
BY SAMUEL A. BINION
The Theoretical Kabbalah
The Practical Kabbalah
The Adam Kadmon
Hermeneutical Tables
The Atbash Alphabet
THE KALEVALA
8443
BY WILLIAM SHARP
The Proem
The Passing of Wainamoinen
KALIDASA
(Presumably Sixth Century A. D. )
8455
BY A. V. WILLIAMS JACKSON
From the Mālavikāgnimitra
From the Raghuvança! (Hymn to Vishnu')
From "Çakuntalā; or the Lost Ring'
From the Meghaduta,' or Cloud Messenger
IMMANUEL KANT
1724-1804
8477
BY JOSIAH ROYCE
A Comparison of the Beautiful with the Pleasant and the
Good (The Critique of Judgment)
Of Reason in General (“The Critique of Pure Reason')
How is Metaphysics Possible as Science (Prolegomena')


## p. 8416 (#16) ############################################

vi
LIVED
PAGE
John KEATS
1795-1821
8497
BY LOUISE IMOGEN GUINEY
From The Eve of St. Agnes'
From Endymion'
From Hyperion
Ode to a Nightingale
Ode on a Grecian Urn
Fancy
To Autumn
La Belle Dame Sans Merci
Sonnet: On First Looking into Chapman's Homer
Sonnet: On Seeing the Elgin Marbles
Sonnet: Written on a Blank Page in Shakespeare's Poems,
Facing A Lover's Complaint
8513
JOHN KEBLE
1792-1866
The Nightingale
Christ in the Garden (“The Christian Year')
Morning (Episcopal Church Hymnal')
Evening Hymn (same)
8518
GOTTFRIED KELLER
1815-1890
The Founding of a Family (“Seldwyla Folk')
THOMAS À KEMPIS
1380–1471
8529
BY JOHN MALONE
On the Joys of Heaven
On Christian Patience
Of the Wonderful Effect of Divine Love (Imitation of
Christ')
Of the Desire of Eternal Life, and How Great are the
Benefits Promised to them that Fight (same)
That a Man Should Not be too Much Dejected, Even
When he Falleth into Some Defects (same)
OMAR KHAYYÁM
1050 ? -1123?
8541
BY NATHAN HASKELL DOLE
Rubáiyát (Fitzgerald's Fifth Edition, Entire)
Additional Rubaiyát (From Earlier Editions)


## p. 8417 (#17) ############################################

vii
LIVED
PAGE
1849–
8565
ALEXANDER KIELLAND
At the Fair ('Tales of Two Countries')
8573
GRACE ELIZABETH KING
1858-
The Glorious Eighth of January (New Orleans, the Place
and the People')
8599
ALEXANDER WILLIAM KINGLAKE
1809-1891
The Desert (Eothen')
The Charge of the Light Brigade (The Invasion of the
Crimea')
8611
CHARLES KINGSLEY
1819-1875
The Merry Lark was Up and Singing
The Dead Church
The Sands of Dee
Youth and Age
A Myth
Longings (The Saint's Tragedy')
Andromeda and the Sea-nymphs (Andromeda')
A Farewell
Waiting for the Armada (Westward Ho')
A Puritan Crusader (Plays and Puritans')
The Salmon River ("Water-Babies')
8633
RUDYARD KIPLING
1865-
Without Benefit of Clergy (Harper's Weekly)
"Fuzzy Wuzzy” – Soudan Expeditionary Force
"
Danny Deever
Mandalay
The Galley-Slave
HEINRICH VON KLEIST
1777-1811
8665
BY CHARLES HARVEY GENUNG
Michael Kohlhaas
FRIEDRICH Gottlieb KLOPSTOCK
1724-1803
8691
BY KUNO FRANCKE
The Rose-wreath
The Summer Night
Hermann and Thusnelda
The Two Muses


## p. 8418 (#18) ############################################

viii
LIVED
PAGE
FRIEDRICH GOTTLIEB KLOPSTOCK
Prophecy
From “The Spring Festival
To Young
Continued :
My Recovery
The Choirs
From The Messiah
)
The KORAN
8707
BY HENRY PRESERVED SMITH
The Opening Chapter
The Chapter of the Cleaving
The Chapter of the Night
Asunder
The Chapter of the Dawn The Chapter of Those Sent
The Chapter of the Most High The Chapter of the Ginn
The Chapter of the Zodiacal The Chapter of the Kingdom
Signs
The Chapter of the Ant
KARL THEODOR KÖRNER
1791-1813
8725
My Native Land
Prayer During the Battle
Summons
Lützow's Wild Chase
Sword Song
The Three Stars
8735
SIGISMUND KRASINSKI
1812-1859
Invocation to Poetry (“The Undivine Comedy')
Pancras's Monologue (same)
Count Henry's Monologue (same)
Introduction to the last Act (same)
Aristocracy's Last Stand (same)
The Triumph of Christianity (same)
Appeal to Poland (Temptation')
8747
ÉDOUARD RENÉ LEFEBVRE LABOUL AYE
1811-1883
The Twelve Months — A Bohemian Tale ('Fairy Book')
The Story of Coquerico (same)
1645-1696
8760
JEAN DE LA BRUYÈRE
Of Fashion (“Characters')
The Character of Cydias (same)
8767
MADAME DE LA FAYETTE
1634-1693
Husband and Wife (“The Princess of Clèves))


## p. 8419 (#19) ############################################

ix
LIVED
PAGE
JEAN DE LA FONTAINE
1621-1695
8779
BY GEORGE MCLEAN HARPER
Death and the Woodcutter
The Oak and the Reed
The Grasshopper and the
Ant
The Wolf and the Dog
The Two Doves
The Cat, the Weasel, and the
Young Rabbit
The Cobbler and the Financier
The Lark and the Farmer
The Heron
The Animals Sick of the Plague
LAMARTINE
1790–1869
8801
BY ALCÉE FORTIER
The Fisherman's Daughter (Graziella)
To My Lamp
Ode to the Lake of B-
Far from the World
CHARLES LAMB
1775-1834
8817
BY ALFRED AINGER
The Old Familiar Faces
Hester
On an Infant Dying as soon as Born
In My Own Album
Imperfect Sympathies ('Essays of Elia')
Dream Children: A Revery (same)
A Quakers' Meeting (same)
Mrs. Battle's Opinions on Whist (same)
LAMENNAIS
1782-1854
8845
BY GRACE KING
A Spiritual Allegory
Chapters from Words of a Believer)
WALTER SAVAGE LANDOR
1775-1864
8861
BY WILLIAM CRANSTON LAWTON
Imaginary Correspondence of Pericles and Aspasia
The Sack of Carthage
Godiva's Plea


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X
)
WALTER SAVAGE LANDOR-
A Dream Allegory
Rose Aylmer
Farewell to Italy
Art Criticism
Continued :
Lines from Gebir'
The Life of Flowers
A Welcome to Death
Farewell
8880
)
ANDREW LANG
1844-
From A Bookman's Purgatory' (Books and Bookmen')
From "Letter to Monsieur de Molière, Valet de Chambre
du Roi' ('Letters to Dead Authors')
Les Roses de Sâdi (Ban and Arrière Ban')
The Odyssey (Prefixed to the Butcher-Lang translation)
SIDNEY LANIER
1842-1881
8891
BY RICHARD BURTON
A Ballad of Trees and the
Master
Song of the Chattahoochee
Tampa Robins
Evening Song
Life and Song
From The Marshes of Glynn'
From The Flats
A Song of the Future
The Stirrup Cup
LATIN-AMERICAN LITERATURE
8903
BY M. M. RAMSEY
on
Including :— The Colonial Period; The Revolutionary
Period; The Period of Independence. - Writers
Political Science; Historians; iterary Critics; Novel-
ists; Poets and Dramatists. — Summary. Authorities
-
WILLIAM EDWARD HARTPOLE LECKY
1838–
8929
BY JOHN WHITE CHADWICK
The Moral Influence of Gladiatorial Shows on the Roman
People (“History of European Morals from Augustus
to Charlemagne')
Systematic Charity as a Moral Outgrowth, Past and Pres-
ent (same)
The Moral and Intellectual Differences Between the Sexes
(same)
1820-1894
8952
CHARLES MARIE RENÉ LECONTE DE LISLE
The Manchy (Poèmes Barbares)
Pan (Poèmes Antiques')
The Bulls (Poèmes Barbares')


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xi
LIVED
PAGE
8957
RICHARD LE GALLIENNE
1866–
Dedication (Prose Fancies,' Second Series)
A Seaport in the Moon (same)
Essay-Writing (Retrospective Reviews')
François Élie Jules LEMAÎTRE
1853–
On the Influence of Recent Northern Literature (Les
Contemporains')
8963
GIACOMO LEOPARDI
1798-1837
8977
BY KATHARINE HILLARD
Sylvia
Night-Song of a Wandering Asian Shepherd
ALAIN-RENÉ LE SAGE
1668–1747
8984
BY JANE GROSVENOR COOKE
Gil Blas Enters the Service of Dr. Sangrado (“Gil Blas )
Gil Blas Becomes the Archbishop's Favorite, and the
Channel of all his Favors (same)
The Vintner's Story ("The Devil upon Two Sticks')
GOTTHOLD EPHRAIM LESSING
1729-1781
9005
BY E. P. EVANS
Names
Epigram
Thunder
Benefits
On Mr. R-
From Nathan the Wise)
On Love of Truth (Eine Duplik')
The Meaning of Heresy
The Education of the Human Race
The Differing Spheres of Poetry and Painting (Laocoon
The Limitations of “Word-Painting” (same)
Lessing's Estimate of Himself (Hamburg Dramaturgy')


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1
1


## p. 8423 (#23) ############################################

LIST OF PORTRAITS
IN VOL. XV
Full page
Full page
Vignette
Vignette
Vignette
Vignette
Vignette
Vignette
Full page
Vignette
Full page
Immanuel Kant
John Keats
John Keble
Gottfried Keller
Alexander Kielland
Grace Elizabeth King
Alexander William Kinglake
Charles Kingsley
Rudyard Kipling
Heinrich von Kleist
Friedrich Gottlieb Klopstock
Karl Theodor Körner
Sigismund Krasinski
Édouard René Lefebvre Laboulaye
Jean de La Bruyère
Madame de La Fayette
Jean de La Fontaine
Lamartine
Charles Lamb
Lamennais
Walter Savage Landor
Andrew Lang
Sidney Lanier
William Edward Hartpole Lecky
Charles Marie René Leconte de Lisle
Richard Le Gallienne
François Élie Jules Lemaître
Giacomo Leopardi
Alain René Le Sage
Gotthold Ephraim Lessing
Vignette
Vignette
Vignette
Vignette
Vignette
Full page
Full page
Full page
Vignette
Full page
Vignette
Vignette
Vignette
Vignette
Vignette
Vignette
Full page
Full page
Full page


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## p. 8425 (#25) ############################################

8425
THE KABBALAH
BY SAMUEL A. BINION
20
Rhe mass of literature and of learning which the word Kab-
balah designates is abstruse and difficult; but a knowledge
of it is essential to an understanding of the Hebrew thought
in the middle centuries of our era, and also of its influence in Europe
during the same and later periods. The fascination which the doc-
trines grouped under the name Kabbalah had for the mystic, the
theologian, and the philosopher, has hardly yet passed entirely away.
The reason for this is obvious. This Hebrew esoteric philosophy
sought to explain the INFINITE in terms comprehensible to men. The
sublime names of God in the Old Testament awed the world, and
the attributes attached to those Divine names enriched it. A study
of the doctrines of the Kabbalah opened and illuminated the Bible.
It enlarged the religious conception of the Christian world.
That the pure theosophy of the Kabbalah shared the fate of other
theosophies, and was prostituted to wonder-working and to "practical”
uses, was to be expected. It is the common fate of all theosophies.
My subject divides itself into two branches: first, the Theoretical
Kabbalah, an esoteric theosophy; and second, the Practical Kabba-
lah, the various treatises on which comprise the great majority of
the books belonging to the subject: and I will try to state broadly
what the Kabbalah is, and indicate its various stages and the uses
made of it. The word Kabbalah (also spelled Cabala and Qabalah)
is derived from the Hebrew verb kabbal (to receive). In addition to
the received Hebrew Scripture designated as "Torah Shebikthabh'
(the Written Law), there is the Torah sheb’al* pěh' (the Oral or
Traditional Law). The Rabbis affirm that both laws were derived
from the same source, having been communicated to Moses by the
Almighty on Mount Sinai.
(
* Notes. — The a, e, i, o, preceded by an apostrophe ('), have each a pecul-
iar sound which has no equivalent in Western languages. The approximate
sound can only be produced by pronouncing the above-named vowels with the
assistance of the soft palate and throat.
The Hebrew alphabet has no vowels. The vowel sounds are indicated by
signs above or below the letters.


## p. 8426 (#26) ############################################

8426
THE KABBALAH
»
The Talmud declares (Tract. Pirke Abhoth' or Patristic Chapters,
Chap. i. , 1) that Mosheh kibbel (Moses received) the Law from Sinai
and transmitted it to Joshua; that Joshua transmitted it to the Elders;
the Elders to the Prophets; and the Prophets to the «Men of the
Great Congregation,” who flourished from the end of the sixth cen-
tury B. C. till the time of Rabbi Shimeon Hatsadik (Simeon the Just),
who was the last of the line, and died 300 B. C.
The famous Hebrew philosopher Maimonides, who died in the ear-
lier part of the thirteenth century A. D. , gives us the names of the
receivers of the Oral Law' since Simeon the Just, as follows:
Simeon the Just bequeathed the tradition to the Sophrim (Scribes);
the Scribes to the Hakhamim (Wise Men) or Tanaim (Repeaters). The
Hakhamim flourished between 70 and 220 A. D. , and were the com-
posers of the Mishna' (Repetition), which was compiled by Rabbi Jehu-
dah the Holy, about the close of the second century A. D. By them
it was transmitted to the Amorāïm (Speakers), the authors of the volu-
minous commentary on the Mishna' called “Gemara' (Completion).
The Mishna) and (Gemara' form the great Jewish National Code of
laws, ethics, and traditions known as the Talmud. This great work
was completed by Rabina, Rab Ashi, and the latter's son Mar, the
last of the Amorāīm, 365-427 A. D. The Amorāïm were succeeded
by the Sabboraïm, or Rabbanan Sabboraſ (Reasoners), who arranged,
sifted, and gave the final touch to the great work. The Sabboraïm
period is 500-689 A. D. , followed by the Geônim (Magnificent or Emi-
nent Men). The latter made no alteration in the letter nor in the
text of the Talmud, but confined themselves to writing many works
explanatory of it. The Geônim period is from 689 to 895 A. D.
Maimonides's reason for the composition of his magnum opus called
(Yad Hahazakah? (Mighty Hand), or Mishnah Torah' (the Repeated
Law), is as follows (Preface):—“On account of the troubles and per-
secutions, the wisdom of our learned men is lost and the knowledge
of our sages is hidden; so that certain parts of the exposition of the
(Talmud' by the Geônim became obscured, and great confusion had
arisen in their interpretation. : . Therefore,” he adds, «since
the Rabbis in captivity cannot communicate on account of war and
distance,
with the help of my Creator, and being well versed
in all those works, I have endeavored to collate and explain in the
clearest possible manner all that which was said since the time of
our Rabbi Jehudah the Holy” (i. e. , since the compilation of the
(Mishna,' to the last of the Geônim).
Thus in the writings of the Rabbis, the entire Oral Law,' in-
cluding the Babylonian and the Jerusalem Talmuds, Midrashim, etc. ,
is designated as “Kabbalah (the Received Doctrines): but the name
is now applied to that part of tradition which treats, first, of the


## p. 8427 (#27) ############################################

THE KABBALAH
8427
“Heavenly Chariot” and throne as described by the Prophets Ezekiel
and Isaiah (Ezek. i. ; Isaiah vi. 1-4); second, of the Work of Creation,
embodied in the first chapter of Genesis; and third, of the whole sys-
tem of the symbolic interpretation of Scripture adopted by the Zohar
and its commentaries.
The Kabbalah is the technical name of the Jewish Esoteric Philos-
ophy. It is divided into two principal parts: the 'lyūnith (Theoretical
or Speculative), and the Ma'asiyoth (Active or Practical). It was also
denominated Hakhmah Nistarah (Hidden Wisdoin), because its study
was hidden from the profane, and known only to the few elect” who
received it by tradition. As the initials of Hakhma Nistarah, H. N. ,
form the Hebrew word HeN (Grace), the inodern Kabbalists desig-
nate the Kabbalah by that short but meaning cryptogram.
Separating from its principal dogmas the accretions which mod-
ern Kabbalistic writers added, and freeing it from its parasite, the
pretended wonder-workings of the Practical Kabbalah,' we shall
behold in the principal doctrines of the “Theoretical Kabbalah a
pure theosophy far superior to the Trimūrti (the triad of the Vedas),
and in many respects not conflicting with the fundamental doctrines
of Christianity.
THE PRINCIPAL DOGMA OF THE KABBALAH
.
.
The starting-point of the Theoretical Kabbalah' is the nature
of the Deity prior to the creation of the universe. The Kabbalists
designate him as the En-Soph (the Infinite), without any Dimyon
(shape or form) whatsoever. He was above being. He was the Ain
(nothing). Yet in that non-existent state he is designated as the
'Ilath Kol Ha-'Iloth
Sibath Kol Hassiboth (the Cause of all
Causes).
This doctrine according to our understanding is paradoxical, since,
as the Hindu philosophy has it, Nāvastuno vastu siddhih (Nothing is
made of nothing); the terms manifestation” << will ” imply being. ”
The Kabbalists nevertheless affirm that he willed to become known,
and the Concealed of all Concealed manifested himself by means of
Ten Sephiroth (Emanations).
or
(
»
THE TEN SEPHIROTH
The exact meaning of the Hebrew word Sephīrah, plural Sephi-
roth, is in dispute. According to some it is derived from the Hebrew
verb saphar (to count); while others render it declaration,” from
saper (to declare) as in Psalm xix. I, Hash-shamaim Mesaprim,
“The heavens declare the glory of God. ” Others again translate it
“sphere ” or “sapphire. ) This name, the Kabbalists affirm, was given


## p. 8428 (#28) ############################################

8428
THE KABBALAH
(C
by no less an authority than the Prophet Elijah himself: in address-
ing himself to the Deity he exclaimed, “Thou art he who hast brought
forth the ten things which we call Sephiroth, in order to illuminate
the world. ” (Second pref. of (Tikûnē Zohar. ')
In order to introduce the reader into the maze of the Sephīritic
Spheres and facilitate his progress therein, a diagram of the Ten
Sephiroth is inserted on page 8429. This will assist to a clearer under-
standing of their emanation, their coming into existence, their Divine
Scriptural names, their functions in the worlds," — Briah (Creation),
Yetsirah (Formation), and 'Asiyah (Action),- and their position in the
Adam-Kadmon (the Archetypal Man); or the 'Olam Ha-Atsilôth (the
World of Emanations). A complete understanding of this diagram
will reward the reader and give him the key to the foundation of
the whole theosophy. It is very easy of comprehension, if followed
by the description and guided by the arrows shown.
The first Emanation," or "Intelligence,” is designated the Nekū-
dah (point); which the Kabbalah identifies with the smallest letter
of the Hebrew alphabet, Yod (), the first letter of the Tetragram-
maton IHVH, the numerical value of which is equal to 10 (see dia-
gram of values), symbolizing the Ten Sephiroth by which the world
was created. The Zohar' (i. 150 and 166) describes the manifesta-
tion of the first Intelligence” thus: “The air surrounding the Con-
cealed of all Concealed' (the En-Soph), was cleft and it was not cleft.
He was absolutely unknown until from the midst of the cleft a lumi-
nous Nekūdah appeared. After this he (the Concealed) continued in
his unknown state. This point is therefore designated the Rēshith
(beginning), because it is the primordial word of all. ”
Thus it follows that since the Neküdah Rishốnah (the first lumi-
nous point) directly emanated from the En-Soph, it must possess the
same nature as the source whence it proceeded. This “luminous
point) the Kabbalists call the «First Sephirah,” out of which nine
other Sephiroth emanated in succession. It was by the agency of
these Ten Sephiroth, called the Adam Kadmon (the Archetypal Man),
that the universe was created.
Rabbi Simeon* opens his mystic discourse on this subject as fol-
lows: “What is meant by the words, I am my beloved's and his
desire is towards me'? (Canticles, vii. 10). It means that all the
days that we are joined together in this world we are united by one
bond with the Holy One, blessed be he. Therefore is it written, And
his desire is towards me. ) »
While thus expounding the Divine truth, the Zohar' relates
(iii. 288a): «The Deity and his holy company came to listen to the
(
* Rabbi Simeon ben Yohai is the reputed author of the great Kabbalistic
work called "Zohar) or (Sohar' (Brilliant Light).


## p. 8429 (#29) ############################################

THE KABBALAH
8429
אין סוף
THE EN-SOPH
"THE INFINITE”
1.
כתר
"Crowa
Elys אהיה
. . . -->
"I am "
3.
2.
בינה
חכמה
"Jotelligence"
A
** Wisdom"
tical יהוה
Yed יה
* Eternal"
3.
גבורה
"Stresgth" or
חסד
"Justice" דין
"Merey or Love"
B
Elika אלה'
& אל
6.
"Almighty God
"Mighty God"
תפארת
"Beauty"
Elulin אלהים
"Almighty"
8.
7.
נצח
Victory or Perpetuity"
C
יהוה צבאות
9.
יסוד
Ickered Akarta
** Eterual of
Hosts
"Fouudation"
אל חי
I. Hai
"The Living
Goul"
מלכות
"Kingdom"
אדני
Adenal or
שכינה
SAYAAinek
The Tabaroaching
Deity
The arrows within the diagram point the
order of the emanation and reception
הוד
"Glory *
אלה צבאות
Erada Zasta
** The Almighty God
of Hosts
WORLDS.
A. . . . The World of Creatiou (Brian).
B. . . . The World of Formation (YXTSIRAR).
C. . . . The World of Action (ASIAN)
PII. I. ARS.
I. . . JACHIS, the Pillar of Mercy
11 . . . BOAZ, the Pillar of Judgment.
III . . MIDDLE PILLAR (Compassion).
S. A. BINION


## p. 8430 (#30) ############################################

8430
THE KABBALAH
exposition of the secret words and the praises of the Ancient Holy
One.
) These secret words were as follows:- «The Mystery of all
Mysteries has been and is separated from all; yet he is not separated.
Everything is attached to him, for he is everything. He is the Ancient
of all ancient; the Unknown of all unknown. He assumed a form, yet
he is without form. He assumed a form in order to maintain all, and
yet he has no form because he is incomprehensible (literally, because
He does not exist]. When he assumed a form [the Nekūdah] he
caused to emanate from it nine flaming lights; and those lights that
proceeded from him diffused their constantly increasing] luminosity
in every direction. Just as a burning lamp spreads its glow to all
sides; but if one approach to examine the diffused light, nothing is
found but the burning lamp. So also is he the Ancient Holy [One).
He is the Heavenly light, the Mystery of all Mysteries. If we try to
comprehend him we cannot [because] he does not exist, except in
those diffused lights which are visible and (at the same time] hidden;
and these are called the Holy Name, – they are all in one. ”
THE EXPLANATION OF THE ADAM KADMON
The uppermost Sephirah is called Kether (the Crown). It ema-
nated, as already stated, directly from the En-Soph, and is styled
Nekūdah Rishônah (the First Point). This Neküdah existed from all
eternity. Hence its Divine appellation in Scripture, AHIH, Ehyeh:
rendered “I Am” (Exodus iii. 14). It is also variously known as the
Arikh Anpin (the Great, or Long-Faced); 'Atiqa (the Ancient); Rēsha
Hivra (White-head); Rôm Ma'ālah (the Most High). In the Heav-
enly Chariot it is represented by the Hayoth Hak-Koddesh (the Holy
Creatures), and the Archangel Metatron; its position in the Adam-
Kadmon is the Head.
From Kether (the Crown) emanated the second Sephirah, Hakhmah
(Wisdom). It is of the masculine nature. Its position in the Adam-
Kadmon is the right shoulder or breast, and it is represented by
the Divine name Y a H (the Lord — Isaiah xxvi. 4; Exodus xvii. 16),
the first two letters of the Tetragrammaton IHVH (Jehovah — the
Eternal).
Out of «Wisdom” sprung up the third Sephirah, Binah (Intelli-
gence).
Its Divine name in Scripture is the whole Tetragrammaton
IHVH (Jehovah), and in the Heavenly Hosts it is represented by
Arēlim, rendered in the Authorized Version «the Valiant Ones »
(Isaiah xxxiii. 7), and the Archangel Raziel. Its position in the
Adam Kadmon is the left shoulder or breast, and it is of the femi-
nine nature. Hence it has another appellation AM (Em— Mother, or
Supernal Mother), out of which the following seven intelligences were


## p. 8431 (#31) ############################################

THE KABBALAH
8431
-
developed. Thus the full name of Jehovah was not known until the
third Sephirah appeared, and the first Trinity of three triads, which
embraces the 'Olam Habriah (World of Creation) as typified by Em
(mother), was completed. The Talmud (Tract. Berachoth, ix. 57a)
renders the Hebrew word AM in Proverbs ii. 3, «Thou shalt call
(' (
Intelligence' (Binah) thy (mother. ) » The Authorized Version reads
IM, meaning «if» - "If thou criest for knowledge.
From the third Sephirah is derived the fourth, the name of which
is Hesed (Mercy or Love). Its position in the Archetypal Man is
the right arm. Its Divine name in Scripture is El (Mighty God); it
is the first syllable of Elohim — Almighty. In the Heavenly Host it
is represented by Hashmālim (Ezekiel i. 4) and the Archangel Zadkiel.
It is of the same nature as Hakhmah (Wisdom).
The fifth Sephirah is of the feminine principle. It emanated
from the fourth Sephirah; and is called Gebhūrah (Strength), also
Din (Justice), and Pahad (Fear). Its Divine name is ELH-Eloha
(Almighty God). In the Heavenly Host it is represented by the
Seraphim and the Archangel Kamael, and forms the left arm of the
Adam-Kadmon.
The sixth Sephīrah represents in the Adam-Kadmon the region
embracing the chest and downward. Its name is Tiphereth (Beauty).
Its divine name is Elohim (Almighty), and in the Heavenly Host it is
represented by Shinanim or Malakhim (Ps. Ixviii. 17), and the Arch-
angel Michael. These three, Justice, Mercy, and Beauty, form the
“Second Trinity,” called Olam Murgash (Sensuous World — literally,
the world which is felt), because it represents moral faculties.
The seventh Sephirah is the first of the third Trinity, and is called
Netsah (Victory, or Perpetuity). Its principle is like its immediate
predecessor's, and it corresponds to the right leg of the Adam
Kadmon. Its Divine name is Jehovah Zebhaoth (Eternal of Hosts);
among the Heavenly Hosts it is represented by Tarshishim and the
Archangel Haniel. From the seventh emanates the eighth Sephirah,
which is called Hôd (Glory, or Splendor), and — like Gebhūrah and
Binah – it is of feminine nature. Its Divine name is Eloha Zeb-
haoth (Almighty God of Hosts). Among the Heavenly Hosts it is
represented by B'nē Elohim (Sons of the Almighty) and the Arch-
angel Raphael; and out of this beamed forth the ninth, called Yesod
(Foundation), the position of which in the Adam-Kadmon is in the
part comprising the reproductive sphere. This, with the previous
two, forms the third Trinity of the Adam-Kadmon, and is called the
'Olam Hamutb’a (the Natural or Material World). Its Scriptural
name is Shaddai (the All-Sufficient), or El-Hai (the Living God); and
in the Heavenly Hosts it is represented by the Kerûbim (Cherubim)
and the Archangel Gabriel.
C


## p. 8432 (#32) ############################################

8432
THE KABBALAH
The tenth is the lowermost Sephirah, and it is said to possess
all the life principles of the preceding nine. It is called Malkhuth
(Kingdom), and is known as the Sh’khinah (the Tabernacling Deity).
Its Scriptural name is Adonai (the Lord). In the Heavenly Host it
is represented by the Cherubim and the Archangel Metatron, the
same as of the first Sephīrah.
The Angel Metatron, whose name is equivalent to the name of
God by Gematria (that is, by numerical value), is represented in
the first Sephirah (the Crown) as well as in the last (Kingdom). His
functions therefore are not only in the highest spheres of the Briatic
and Yetsiratic (creative and formative) worlds, but he also governs
the Asiyatic (active) world. The harmony of the universe is caused
by Him.
Christian Kabbalists identify him with Christ, the «Angel
of the Lord,” the Sar Ha-panim (Zechariah iii. 1). Its place in the
Adam-Kadmon is the feet, and also comprises the harmony of the
complete Adam-Kadmon.
It will thus be seen that each of the ten Sephiroth emanated
from each other in regular succession, and in their totality form the
'Olam Ha-Atsiloth (the world of emanations or « derivations”).
The meaning of "Atsiloth” is in dispute. The word occurs only
once in the Bible, Jeremiah xxxviii. 12, where its translation « arm-
holes” is doubtful. Some scholars variously render it (wrists,” or
“knuckles, “the juncture of the fingers with the hand. ” (Cf.
Gesenius, sub voce “Atsil. ”) The last rendering, however, seems to
be more in accordance with the adopted word “emanation,” i. e. ,
separation,” just as the united phalanges separate and form ten
fingers. (Cf. (Sepher Yetsirah,' Mishnah 3, where the ten Sephiroth
are actually compared to the ten fingers, “five and five,” of the
hands. ) It was this form of the “Archetypal Man,” the Kabbalists
affirm, which the Prophet Ezekiel beheld in his vision on the river
Chebar (Ezek. i. ).
The Adam-Kadmon is also sometimes designated as the Ets
Hayim (the Tree of Life). The branches of the tree are three in
number. They are called 'Amūdim (Pillars). The pillar on the right
is composed of the three Sephiroth possessing the masculine nature,
and is called the “Pillar of Mercy. ” It is also named Jachin (as in
the Temple at Jerusalem, 1 Kings vii. 21). The pillar on the left is
composed of the three Sephiroth possessing the feminine nature, and
is called the “Pillar of Judgment,” also Boaz (ibid. ); while the four
Sephiroth between the two side pillars (Crown, Beauty, Foundation,
and Kingdom), form the Middle Pillar. »
The Ten Sephiroth in their complete state are designated as the
«World of Emanations, and are also known as the “King and
Queen. ” They are typified by the masculine and feminine potencies
or
>


## p. 8433 (#33) ############################################

THE KABBALAH
8433
in the right and left pillars and by the four middle Sephiroth which
unite them. The Adam-Kadmon, in his complete state, becomes the
connecting link between the non-creative En-Soph and creation, by
means of four worlds which evolved from him, and of which I have
spoken heretofore, namely:-
'Olam Ha-Atsiloth (The World of Emanation)
Ha-Briab
« Creation )
Ha-Yetsirah (
<< Formation )
Ha-Asiyah (“
<< Action )
( «
(
The UNIVERSE WAS CREATED
The Kabbalists further teach that each of the three worlds Cre-
ation, Formation, and Action, is composed like the World of Emana-
tion, and has Ten Sephīroth of its own. The farther the worlds are
removed from the En-Soph, the less divine are the beings which
evolved from them. For instance, the Pure Spirits which are of a
higher category than the Angels belong to the World of Action, while
the Angels inhabit the world below it. The less ethereal of compre-
hensible and material substance, including the K’lipoth (a name given
to the Prince of Darkness and his hosts, literally meaning shells or
refuse), belong to the lowermost decade of Sephiroth, the World of
Action.
Now the question arises, since the Adam-Kadmon emanated from
the En-Soph, how is it that He (the En-Soph) permitted the creation
of the material world and the K’lipoth (Demons) in the Olam Ha-
'Asiyah? The Kabbalists get over this difficulty by the theory of
Tsimtsum (contraction or concentration), which explains that when
the material world was about to be created the En-Soph was in a
« tsimtsum” condition (i. e. , contracted himself): an explanation which
is as difficult to understand as the original question. The promoter
of this doctrine is Rabbi Mosheh ben Jacob Cordovero (1522-1570), the
author of the famous Kabbalistic work (Pardēs Rimmonim' (The Gar-
den of Pomegranates).
Whether the present statement of the fundamental doctrines of the
Ten Sephiroth was known or not prior to the tenth century A. D. ,
cannot be positively stated. It appears, however, that the Sepher
Yetsirah' (The Book of Creation) is the first book from which the
author (or compiler) of the Zohar,' and subsequent commentators,
have drawn their main information.
It is to be regretted that several important Kabbalistic works are
attributed to fictitious authors. Tradition asserts that the author of
the “Sepher Yetsirah” is the Patriarch Abraham, and the author of
the book called “Sepher Raziel Hamalach) the First Adam. This,
(
XV-528


## p. 8434 (#34) ############################################

8434
THE KABBALAH
(
>
Kabbalists never doubted, yet scientific investigation demonstrated
that neither the first nor the second was entitled to such antiquity.
They belong to a much more recent period: the (Sepher Yetsirah' to
the Geônim period (after the fifth century A. D. ); and the author of
Raziel the Angel’ is Rabbi Eliezer of Worms.
Another authority, called (Sepher Habahir) (The Book of Brilliant
Light), is attributed to Rabbi Nehunyah ben Hakanah (of the first
century); but it has also been demonstrated (cf. Winter and Wünsche,
Die Jüdische Literatur, Vol. iii. , 257) that this is a pseudonym, and
its real author is Isaac «The Blind” of the eleventh century, or one
of his disciples.
There are several Kabbalistic Midrashim (see Jellinek's Beth Ha-
Midrash') supposed to be contemporaries with Midrash Rabbah and
Tanhumah, etc. ; but most of them have likewise been proven to be
apocryphal. Considering these things, the student of the Kabbalah
can do no better than to refer to authorities beginning with the
twelfth century.
The book called Zohar' is ascribed to Rabbi Simeon, the son
of Yohai (Yochai), who was contemporary with the famous Rabbi
Akiba (second century A. D. ). Modern critics, however, believe they
have discovered some elements in the text which tend to prove
that it is of a later date (cf. Ginzburg, “The Kabbalah,' pp. 78-94), and
attribute it to Rabbi Moses ben Shem Tob de Leon (born 1250, died
1305).
Notwithstanding those criticisms, the Zohar) continues to be the
corner-stone upon which the whole structure of the Kabbalah rests.
It is the fountain-head from which all modern Kabbalistic writers
have drawn their material; and no true adherent to its doctrines has
ever disputed its authorship. The most recent edition (Wilna: 1882),
now before me, bears the same title as the first edition published
by Da Padova and Jacob ben Naphtali (Mantua: 1558-1560). The title
is as follows: (Sēphěr Ha-Zohar 'al Hamishah Humshē Torah meha-
tana ha-Elokē Rabbi Shimeon ben Yohaï? [Yochaï] (The Book of
Zohar, [a Commentary) on the Pentateuch by the Tana, the Divine
Rabbi Simeon ben Yohai).
Whilst it cannot be denied that there are numerous additions and
interpolations, probably whole treatises, in the Zohar' which might
be ascribed to a later period than the second century of our era, it
is nevertheless certain that the greater part of the work belongs to
an early period. What Moses de Leon might have done (if he ever
did anything) was to compile the disjecta membra of various Midra-
shim and add them to the Midrash Y'hi Ôr (the Exposition «Let
there be Light,” Gen. i. 3); thus changing Ôr (Light) into the more
significant name Zohar (shining Light).


## p. 8435 (#35) ############################################

THE KABBALAH
8435
)
The 'Zohar,' like the Hebrew Pentateuch, is divided into fifty-two
Parshioth (sections) and contains several treatises, which are for the
most part a Kabbalistic exposition of the Pentateuch. One of the
dissertations (Vols. ii. and iii. ), called Ra'āya Mehemna' (the Faith-
ful Shepherd), contains the discussions of Moses (the Faithful Shep-
herd), the prophet Elijah, and Rabbi Simeon ben Yohai. Another
treatise, the Book of Secrets, discusses Demonology, Psychology,
Metempsychosis, and kindred subjects.
HERMENEUTICAL RULES OF THE KABBALAH
WE HAVE space only to explain a few of the more important rules
so frequently used in the Kabbalistic interpretation of the Scriptures.
The most important exegetical rule in the Kabbalah is called Gematria
(formed by metathesis from the Greek ypaupateia), according to which
every Hebrew letter has a numerical value. There are in the Hebrew
alphabet, including the finals, twenty-seven characters, which are
divided into nine groups of threes. The first letters of each group
from right to left are the units from 1 to 9; the second represent
the tens from 10 to 90; the third represent the hundreds, from 100 to
900. This arrangement of the 27 letters in nine groups is called the
AIK BKR (the Ayak Bekhar) alphabet, being the six letters con-
tained in the first two chambers of the diagram.
AG
Num. val.
3
Kum, val.
2
Num. val.
I
•
6
30
3 в
OK. .
SR. .
20
SL
w Sb.
XA.
» I (Y).
K. .
IO
ܐܘ
300
200
IOO
7 V
6
.
5
4
7D. .
pM. .
OS
H. .
N. .
57 Kb (final)
60
50
40
M (final)
600
co
500
T. .
400
I
9
Пн
8
ง
co
UT
y Ts :
үт
.
P.
90
80
iz . .
9 (A).
y N )
70
Ts (final)
900
Pb (final)
800
N (final)
700
By this ingenious but illogical mode many Hebrew verses, words,
or letters are computed and compared with other verses, words, or
letters; and if their numerical value happens to correspond, which


## p. 8436 (#36) ############################################

8436
THE KABBALAH
9
6
IH V H
105
6 5
not infrequently happens, their affinity is held to be established. For
example, the numerical value of the three Hebrew letters forming the
word I (Tobh), "good,” amounts to 9+6+2=17; reduce 17 to its
IV B
component figures thus: 1+7=8; then compare this reduced number
with the numerical equivalent of the Tetragrammaton 10+5+
6+5=26; reduce 26 into its component parts thus: 2+6=8: ergo, it is
plain, to the Kabbalist, that whenever the word Tobh (good) occurs
in the Scriptures the Deity is meant (IHVH-Jehovah).
Some of these deductions are very interesting. See for instance
the exposition of Exodus ii. 2, in the Zohar,' ii. ib.
' ar,' ii. ib. When Moses
was born, it is said: “And she [the mother) saw him that he was a
goodly (literally, good) child. ” Rabbi Jose said that “the mother be-
held the light of the Shekhinah shining within him”; and according
to both the Talmud and the Midrash, “the house was filled with Ôr
[light). ” It was by this same method that the author of the Kab-
balistic work (Shelah) * discovered that the reduced number of the
letters composing the Hebrew En-Soph (Infinite) amounts to 207=9:
precisely the same as that of Ôr (Light) and of Adon 'Olam (the
Lord of the Universe).
When one considers these exhaustless means of interpretation at
the disposal of the Kabbalists, it is not in the least surprising that
they could twist and interpret any text of Scripture to suit their
own purposes.
Another rule which the Kabbalists often employ is the Notarikôn.
According to this the initials or finals of a whole phrase make one
word, and vice versa; for instance, war – We Are Ruined.
It is narrated of a certain Rabbi Abner (of the fifteenth century),
a skeptic and disbeliever in the symbolic interpretation of the Script-
ures, that disputing with a Kabbalist who maintained that by means
of the exegetical rules of the Kabbalah one could trace the past, pres-
ent, and future of men from the beginning to the end of the world, he
challenged his opponent to indicate the verse in the Torah' where-
in his own name and fortune occurred. The Kabbalist pointed out
Deuteronomy xxxii. 26, where we read: A Ma RTI A Ph A Hem
ASh BITHa M'ANOSh Zi Kh RaM (“I said . . . I would make
the remembrance of them to cease among men"). “Your name and
fortune,” said the Kabbalist, «are indicated in the third consonant
of each of the five words — R(abbi) Abn(e)r.