NOSE OF MICROPROSOPUS.
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
a smoke out of His nose, 1
and fire out of His mouth devoured; coals were kindled by it."
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,
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
His nose, and in His mouth, and in His arms, and in His hands, and in His
669. And therefore is it written, Ps. cvi. 2:
"Who can declare the GBVRVTh, Geburoth, powers of Tetragrammaton?"
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,
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
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.)
676. It is written, Gen. xix. 13: "For we will
destroy this place." Also it is written, Gen. xiii. 10: "Before that
Tetragrammaton destroyed Sodom and Gomorrah?" And again, Gen. xix. 24: "Tetragrammaton
rained upon Sodom and Gomorrah."
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
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
684. But because this is said, Gen. xix. 24:
"From Tetragrammaton out of heaven," it is said concerning Zauir Anpin,
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
HShMIM Ha-Shamayim, is equivalent to) ASh VMIM, 1
Ash Ve-Mim, fire and water, Mercy and judgment, in the antithesis of
that (condition) wherein no Judgment is found at all.
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
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
that) the latter (of these two names) denoteth that which is
perfect, but the former that which is not as yet perfect; for at this time he
is perfected with ten temptations, and therefore is the (Psiq) accent
interpolated, for. at this time he can hardly be said to be the same man as he
691. (When it is said), "Jacob, Jacob"
(Gen. xlvi. 2), the latter denoteth that which is perfect, the former that
which is not as yet perfect; for now the messenger had come to him from his
son Joseph, and over him was the Schechinah at rest.
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
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
696. But Moses speaketh thus in the place of
judgment, in order that for them he may cause Mercy to
descend upon Microprosopus from the Most Holy
697. For thus is the tradition. So great was
the virtue of Moses that he could make the measures of Mercy descend.
698. And when the Ancient One is uncovered
toward Microprosopus all things are beheld in the light of Mercy, and the nose
is appeased, and fire and smoke issue not therefrom.
699. Like as it is written, Isa. xlviii. 9:
"And with my praise will I defer mine anger for thee."
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.
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.
ordinary English version renders it "nostrils" and not "nose," but in the
Hebrew the word is singular.
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.
word AP, Ath, stands alike for the words "nose" and "anger."
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
through judgment, and ultimately through the numbers and intelligences of the
planet Mars. Now, the 1,400 severities are the fivefold form of RP, Raph,
which = the idea of terror. and RP = 280, which x 5 = 1,400. And the least
number of 1,400 is 1 + 4 + 0 + 0 = 5. Also 1,400 = ATh = chaos, or substance
of anything. Finally, these are extended Into five parts of Macroprosopus--viz.,
nose, mouth, arms, hands, fingers. And the number 5 = H.
Introduction. GBVR (the root being GBR) = 211= IAR, a flood. This is of course
formidable sounding arrangement is only our previous 1,400 considered on
another plane of operation, in the material world.
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.
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.
contradistinction to that of Macroprosopus, who is called also Arikh Aphim,
Long of Nose, as well as Arikh Anpin, Vast of Countenance.
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.
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.
Chapter XXXIII: Concerning the Ears of Microprosopus