alphabet, and to the first ten of the numbers" (compare Etheridge, p. 304 scj.).
" The book of Jezirah begins by an enumeration of the thirty-two ways of wisdom (11^311 !m3"'lP3), or, in plainer terms, of the thirty-t\vo attributes of the divine mind (^2b), as they are demonstrated in the founding of the universe. The book shows why there are just thirty-two of these ; by an analysis of this number it seeks to exhibit, in a peculiar method of theosophical aritlimetic, so to speak (on the assumption that figures are the signs of existence and thought), the doctrine that God is the author of all things, the universe being a development of original entity, and existence being but thought become concrete ; in short, that, instead of the heathenish or popular Jewish conception of the ^vorlil as outward or coexistent with Deity, it is coctjiial in birth, having been brought out of nothing by God, thus establishing a pantheistic system of emanation, of which, principally because it is not anywhere designated by this name, one would think the writer was not himself (piite conscious. The following slietch will illustrate the curious process of this argumentation. The number 32 is the sum of 10 (the number of digits) and 22 (the number of the letters of the Heb. alphabet), this latter being afterwards further resolved into 3 + 7 + 12. The first chapter treats of the former of these, or the di- cade, and its elements, which are designated as figures (r.il'^Bp, Sephii-oth), in contradistinction from the 22 letters. This decade is the sign manual of the universe. In the details of this hypothesis, the existence of divin- ity in the abstract is really ignored, though not formally denied ; thus the number 1 is its spirit as an active jirin- ciple, in which all worlds and beings are yet inclosed; 2 is the spirit from this spirit, i. e. the active principle in so far as it has beforehand decided on creating ; 3 is v.a- ter; 4 fire, these two being the ideal foundations of the material and spiritual worlds respectively; while the six remaining figures, 5 to 10, are regarded severally as the signs manual of height, depth, east, Avest, north, and south, forming the six sides of the cube, and represent-!' ing the idea of form in its geometrical perfection.
'• We see, however, that this alone establishes nothing rer.l, but merely expounds the idea of possibility or ac- tuality, at the same time establishing the virtualittr as existing in God, the foundation of all things. The ac- tual entities are therefore introduced in the subsequent chapters under tlic 22 letters. The connection between the two series is evidently the ITf^Y/, which in the first Sephirah (number) is yet identical in voice and action with the spirit; but afterwards these elements, sepa- rating as creator and suljstance, together prodi'.ce the Avorld, the materials of wliich are reiiresented by the letters,' since these, by their manifold combinations, name and describe all that exists. Next, three letters are abstracted from the 22 as the three mothers (compo- sing the mnemotechnic word "C^M), i. e. the univer- sal relations of principle, contrary principle, and bal- ance, or in nature— fire, water, and air; in the ivorld — the heavens, the eartli, the air; in the seasons — heat, cold, mild temjierature: in humanity — the spirit, the body, the soul ; in the body— the head, the feet, the trunk; in the moral organization — guilt, innocence, law, etc. Tliese are followed by seven doubles (consisting of ri23lJ3), i. c. the relations of things which are suliject to change (opjjosition without balance), e. g. life and death, ha]i]Hness and misery, wisdom and insanity, riches and poverty, beauty and ugliness, mastery aiid servitude. But these seven also designate the material world, namely, the six ends (sides) of the cube, and the palace of holiness in the middle (the immanent deity) Avhich supports it; also the seven planets, the seven heavenly spheres, the seven days of the week, the seven weel<s (from Passover to Pentecost), the seven portals of tlie soul (i. e. the eyes, ears, nose, mouth, etc.). This theory furtlicr has express reference to the fact that
JEZLIAII
917
JEZREEL
from the combination of tlie letters results, with mathe- matical certainty and in a geometrical ratio, a quantity of words so great that the mind cannot enumerate them; thus, from two letters, two words ; from three, six ; from four, twenty-four, etc. ; or, in other words, that tlie let- ters, whether spoken as results of breath, or written as elements of words, are the ideal foundation of all things. Finally, the twelve single letters (constituting the re- mainder of the alphabet) show the relations of things so far as they can be apprehended in a universal category. Their geometrical representative is the regular twelve- sided polygon, such as that of which the horizon con- sists; their representation in the world gives the twelve signs of the zodiac and the twelve months of the limar year; in human beings, the twelve parts of the body and twelve faculties of tlie mind (these being very arbitrari- ly determined). They are so organized by God as to form at once a province and yet be ready for battle, i. e. they are as well fitted for harmonious as for contentious action" (Herzog).