Sepher Yetzirah

«Ten are the ineffable Sephiroth.» — la apertura doctrinal.

«Three mothers, seven doubles and twelve simples.» — la repartición de las 22 letras; las Tres Madres son Aleph↔aire, Mem↔agua, Shin↔fuego (macrocosmos, año y microcosmo).

«These Seven Double Letters point out seven localities; Above, Below, East, West, North, South, and the Palace of Holiness.»

Las siete dobles nombradas (Beth, Gimel, Daleth, Kaph, Peh, Resh, Tau) y las doce simples (Héh, Vau, Zain, Cheth, Teth, Yod, Lamed, Nun, Samech, Oin, Tzaddi, Qoph).

Las 231 Puertas: al combinar cada letra con todas las demás se generan 231 puertas, que originan todo discurso y creación.

El Gran Nombre I H V sella las seis direcciones: «I H V ↔ Altura», «I V H ↔ Profundidad».

«It was Abraham our Father—blessed be he—who wrote this book to condemn the doctrine of the sages of his time» — el verbatim de Moses Botarel.

«The First Path is called the Admirable or the Hidden Intelligence (the Highest Crown).» — la primera de las 32 sendas.

La ecuación 32 = Lamed + Beth: últimas y primeras letras del Pentateuco, simbolizando el corazón del hombre.

Su doctrina central asocia letras hebreas y números: los treinta y dos signos vinculan sonido, número y letra.

«Section 1. In thirty-two (1) mysterious Paths of Wisdom did Jah, (2) the Jehovah of hosts, (3) the God of Israel, (4) the Living Elohim, (5) the King of ages, the merciful and gracious God, (6) the Exalted One, the Dweller in eternity, most high and holy--engrave his name by the three Sepharim (7) -- Numbers, Letters, and Sounds.» — con esto abre el tratado: los treinta y dos caminos misteriosos por los que la divinidad graba su nombre mediante los tres Sepharim, que el texto identifica como números, letras y sonidos.

«2. Ten are the ineffable Sephiroth. (9) Twenty-two are the Letters, the Foundation of all things; there are Three Mothers, Seven Double and Twelve (10) Simple letters.» — el enunciado que fija de golpe las dos series del libro: diez Sephiroth inefables y veintidós letras repartidas en tres madres, siete dobles y doce simples.

«The ineffable Sephiroth are Ten, as are the Numbers; and as there are in man five fingers over against five, so over them is established a covenant of strength, by word of mouth, and by the circumcision of the flesh.» — el texto justifica el diez por los cinco dedos frente a cinco y ata a esa cuenta un doble pacto, el de la palabra y el de la circuncisión de la carne.

«Ten is the number of the ineffable Sephiroth, ten and not nine, ten and not eleven. Understand this wisdom, and be wise by the perception. Search out concerning it, restore the Word to its creator, and replace Him who formed it upon his throne.» — la insistencia numérica del tratado, dicha como orden y no como argumento: diez y no nueve, diez y no once.

«The Ten ineffable Sephiroth have ten vast regions bound unto them; boundless in origin and having no ending; an abyss (13) of good and of ill; measureless height and depth; boundless to the East and the West; boundless to the North and South; (14) and the Lord the only God, (15) the Faithful King rules all these from his holy seat, (16) for ever and ever.» — a cada Sephirah el texto le ata una región sin origen ni fin, y las despliega en un abismo de bien y de mal, altura y profundidad y los cuatro puntos cardinales.

«The Ten ineffable Sephiroth have the appearance of the Lightning flash, (17) their origin is unseen and no end is perceived. The Word is in them as they rush forth and as they return, they speak as from the whirl-wind, and returning fall prostrate in adoration before the Throne.» — la imagen con que el texto describe el movimiento de los Sephiroth: relámpago cuyo origen no se ve y cuyo fin no se percibe, que corre y regresa a postrarse ante el Trono.

«The Ten ineffable Sephiroth, whose ending is even as their origin, are like as a flame arising from a burning coal. For God (18) is superlative in his Unity, there is none equal unto Him: what number canst thou place before One.» — la segunda imagen, la llama que sale del carbón encendido, sirve al texto para negar que haya número antes del Uno.

«Ten are the ineffable Sephiroth; seal up thy lips lest thou speak of them, and guard thy heart as thou considerest them; and if thy mind escape from thee bring it back to thy control; even as it was said, "running and returning" (the living creatures ran and returned) (19) and hence was the Covenant made.» — el texto ordena silencio sobre los Sephiroth y control de la mente que se escape, y de ese correr y volver hace derivar el Pacto.

«The ineffable Sephiroth give forth the Ten numbers. First; the Spirit of the God of the living; (20) Blessed and more than blessed be the Living God (21) of ages. The Voice, the Spirit, and the Word, (22) these are the Holy Spirit.» — el primer número no es una cosa sino el Espíritu del Dios de los vivientes, y el texto identifica la Voz, el Espíritu y la Palabra con el Espíritu Santo.

«Second; from the Spirit He produced Air, and formed in it twenty-two sounds--the letters; three are mothers, seven are double, and twelve are simple; but the Spirit is first and above these. Third; from the Air He formed the Waters, and from the formless and void (23) made mire and clay, and designed surfaces upon them, and hewed recesses in them, and formed the strong material foundation. Fourth; from the Water He formed Fire (24) and made for Himself a Throne of Glory with Auphanim, Seraphim and Kerubim, (25) as his ministering angels; and with these three (26) he completed his dwelling, as it is written, "Who maketh his angels spirits and his ministers a flaming fire."» — la cadena de emanación que el tratado enuncia: del Espíritu el Aire con los veintidós sonidos, del Aire las Aguas, del Agua el Fuego y con él un Trono de Gloria con Auphanim, Serafines y Kerubim.

«He selected three letters from among the simple ones and sealed them and formed them into a Great Name, I H V, (28) and with this He sealed the universe in six directions. Fifth; He looked above, and sealed the Height with I H V. Sixth; He looked below, and sealed the Depth with I V H. Seventh; He looked forward, and sealed the East with H I V.» — el Gran Nombre I H V se forma con tres letras simples y con él sella el texto las seis direcciones, empezando por Altura, Profundidad y Este.

«Eighth; He looked backward, and sealed the West with H V I. Ninth; He looked to the right, and sealed the South with V I H. Tenth; He looked to the left, and sealed the North with V H I.» — las tres direcciones restantes cierran la serie con las permutaciones H V I, V I H y V H I.

«12. Behold! From the Ten ineffable Sephiroth do, proceed--the One Spirit of the Gods of the living, Air, Water, Fire; and also Height, Depth, East, West, South and North.» — el recuento con que cierra el capítulo primero: de los diez Sephiroth proceden el Espíritu, Aire, Agua y Fuego más las seis direcciones.

«Section 1. The twenty-two sounds and letters are the Foundation of all things. Three mothers, seven doubles and twelve simples. The Three Mothers are Aleph, Mem and Shin, they are Air, Water and Fire Water is silent, Fire is sibilant, and Air derived from the Spirit is as the tongue of a balance standing between these contraries which are in equilibrium, reconciling and mediating between them.» — las Tres Madres del tratado son Aleph, Mem y Shin, es decir Aire, Agua y Fuego, con el Aire como lengua de balanza entre los contrarios; ésta es la lectura original, distinta de la alquímica que la Golden Dawn le sobrepone.

«2. He hath formed, weighed, and composed with these twenty-two letters every created thing, and the form of everything which shall hereafter be.» — con las veintidós letras el texto hace formar, pesar y componer no solo lo creado sino la forma de todo lo que haya de ser.

«3. These twenty-two sounds or letters are formed by the voice, impressed on the air, and audibly modified in five places; in the throat, in the mouth, by the tongue, through the teeth, and by the lips.» — el tratado ancla las letras en el cuerpo: se forman por la voz y se modifican audiblemente en cinco lugares, garganta, boca, lengua, dientes y labios.

«4. These twenty-two letters, which are the foundation of all things, He arranged as upon a sphere with two hundred and thirty-one gates, and the sphere may be rotated forward or backward, whether for good or for evil; from the good comes true pleasure, from evil nought but torment.» — las veintidós letras van dispuestas sobre una esfera de doscientas treinta y una puertas que gira hacia adelante o hacia atrás, para bien o para mal.

«5. For He shewed the combination of these letters, each with the other; Aleph with all, and all with Aleph; Beth with all, and all with Beth. Thus in combining all together in pairs are produced the two hundred and thirty-one gates of knowledge.» — el procedimiento que produce esas puertas: combinar cada letra con todas las demás, Aleph con todas y todas con Aleph.

«6. And from the non-existent (33) He made Something; and all forms of speech and everything that has been produced; from the empty void He made the material world, and from the inert earth He brought forth everything that hath life. He hewed, as it were, vast columns out of the intangible air, and by the power of His Name made every creature and everything that is; and the production of all things from the twenty-two letters is the proof that they are all but parts of one living body.» — de lo no existente hace algo, y del vacío el mundo material; el texto saca de ahí que todas las cosas son partes de un solo cuerpo vivo.

«Section 1. The Foundation of all the other sounds and letters is provided by the Three Mothers, Aleph, Mem and Shin; they resemble a Balance, on the one hand the guilty, on the other hand the purified, and Aleph the Air is like the Tongue of a Balance standing between them.» — las Tres Madres se presentan como balanza entre el culpable y el purificado, con Aleph, el Aire, como lengua del fiel.

«2. The Three Mothers, Aleph, Mem and Shin, are a great Mystery, very admirable and most recondite, and sealed as with six rings; and from them proceed Air, Fire, and Water, which divide into active and passive forces. The Three Mothers, Aleph, Mem and Shin, are the Foundation, from them spring three Fathers, and from these have proceeded all things that are in the world.» — el texto llama a las Tres Madres misterio sellado con seis anillos y de ellas hace proceder Aire, Fuego y Agua, que se dividen en fuerzas activas y pasivas.

«3. The Three Mothers in the world are Aleph, Mem and Shin: the heavens (36) were produced (37) from Fire; the earth from the Water; and the Air from the Spirit is as a reconciler between the Fire and the Water.» — el reparto elemental en el mundo: los cielos del Fuego, la tierra del Agua y el Aire como reconciliador entre ambos.

«4. The Three Mothers, Aleph, Mem and Shin, Fire, Water and Air, are shown in the Year: from the fire came heat, from the waters came cold, and from the air was produced the temperate state, again a mediator between them. The Three Mothers, Aleph, Mem and Shin, Fire, Water and Air, are found in Man: from the fire was formed the head; from the water the belly; and from the air was formed the chest, again placed as a mediator between the others.» — el mismo esquema aplicado al Año —calor, frío y estado templado— y al Hombre —cabeza, vientre y pecho—, siempre con un tercero mediador.

«5. These Three Mothers did He produce and design, and combined them; and He sealed them as the three mothers in the Universe, in the Year and in Man--both male and female. He caused the letter Aleph to reign in Air and crowned it, and combining it with the others He sealed it, as Air in the World, as the temperate (climate) of the Year, and as the breath in the chest (the lungs for breathing air) in Man: the male with Aleph, Mem, Shin, the female with Shin, Mem, Aleph. He caused the letter Mem to reign in Water, crowned it, and combining it with the others formed the earth in the world, cold in the year, and the belly in man, male and female, the former with Mem, Aleph, Shin, the latter with Mem, Shin, Aleph. He caused Shin to reign in Fire, and crowned it, and combining it with the others sealed with it the heavens in the universe, heat in the year and the head in man, male and female.» — el texto sella cada Madre en las tres escalas a la vez y hace variar el orden de las tres letras según sea varón o hembra.

«Section 1. The Seven double letters, Beth, Gimel, Daleth, Kaph, Peh, Resh, and Tau have each two sounds associated with them. They are referred to Life, Peace, Wisdom, Riches, Grace, Fertility and Power. The two sounds of each letter are the hard and the soft--the aspirated and the softened. They are called Double, because each letter presents a contrast or permutation; thus Life and Death; Peace and War; Wisdom and Folly; Riches and Poverty; Grace and Indignation; Fertility and Solitude; Power and Servitude.» — las siete dobles se llaman así porque cada una lleva dos sonidos, duro y suave, y con ellos el texto arma siete pares contrarios: vida y muerte, paz y guerra, sabiduría y locura, riqueza y pobreza, gracia e indignación, fertilidad y soledad, poder y servidumbre.

«3. These Seven Double Letters He designed, produced, and combined, and formed with them the Planets of this World, the Days of the Week, and the Gates of the soul (the orifices of perception) in Man. From these Seven He bath produced the Seven Heavens, the Seven Earths, the Seven Sabbaths: for this cause He has loved and blessed the number Seven more than all things under Heaven (His Throne).» — con las siete dobles el texto hace formar los planetas, los días de la semana y las puertas del alma, es decir los orificios de la percepción en el hombre.

«4. Two Letters produce two houses; three form six; four form twenty-four; five form one hundred and twenty; six form seven hundred and twenty; (39) seven form five thousand and forty; and beyond this their numbers increase so that the mouth can hardly utter them, nor the ear hear the number of them. So now, behold the Stars of our World, the Planets which are Seven; the Sun, Venus, Mercury, Moon, Saturn, Jupiter and Mars. The Seven are also the Seven Days of Creation; and the Seven Gateways of the Soul of Man--the two eyes, the two ears, the mouth and the two nostrils. So with the Seven are formed the seven heavens, (41) the seven earths, and the seven periods of time; and so has He preferred the number Seven above all things under His Heaven.» — el texto exhibe el crecimiento factorial de las combinaciones —de dos casas a cinco mil cuarenta— y lo declara ya indecible por la boca.

«1. The Twelve Simple Letters are Héh, Vau, Zain, Cheth, Teth, Yod, Lamed, Nun, Samech, Oin, Tzaddi and Qoph; (43) they are the foundations of these twelve properties: Sight, Hearing, Smell, Speech, Taste, Sexual Love, Work, Movement, Anger, Mirth, Imagination, (44) and Sleep. These Twelve are also allotted to the directions in space: North-east, South-east, the East above, the East below, the North above, the North below, the South-west, the Northwest, the West above, the West below, the South above, and the South below; these diverge to infinity, and are as the arms of the Universe.» — las doce simples fundan doce propiedades —vista, oído, olfato, habla, gusto, amor sexual, trabajo, movimiento, cólera, alegría, imaginación y sueño— y se reparten en doce direcciones oblicuas del espacio que el texto llama brazos del universo.

«2. These Twelve Simple Letters He designed, and combined, and formed with them the Twelve celestial constellations of the Zodiac, whose signs are Teth, Shin, Tau, Samech, Aleph, Beth, Mem, Oin, Qoph, Gimel, Daleth, and Daleth. (45) The Twelve are also the Months of the Year: Nisan, (46) Yiar, Sivan, Tamuz, Ab, Elul, Tishri, Hesvan, Kislev, Tebet, Sabat and Adar.» — las doce simples forman también las doce constelaciones del zodiaco y los doce meses del año; los signos van nombrados por letras hebreas, con Daleth repetida al final.

«the two feet, the two kidneys, the spleen, the liver, the gall, private parts, stomach and intestines.» — la tercera serie de doce es corporal: manos, pies, riñones, bazo, hígado, hiel, partes privadas, estómago e intestinos.

«He made these, as it were provinces, and arranged them as in order of battle for warfare. And also the Elohim (48) made one from the region of» — el texto ordena esas doce como provincias dispuestas en orden de batalla, y la frase sobre lo que hacen los Elohim continúa del otro lado del corte de plana.

«Three Mothers and Three Fathers; and thence issue Fire, Air and Water. Three Mothers, Seven Doubles and Twelve Simple letters and sounds.» — el resumen que el propio texto hace de su alfabeto: tres Madres y tres Padres de los que salen Fuego, Aire y Agua, y el reparto de tres, siete y doce.

«3. Behold now these are the Twenty and Two Letters from which Jah, Jehovah Tzabaoth, the Living Elohim, the God of Israel, exalted and sublime, the Dweller in eternity, formed and established all things; High and Holy is His Name.» — cierre del capítulo quinto: de las veintidós letras la divinidad forma y establece todas las cosas.

«Section 1. Three Fathers and their generations, Seven conquerors and their armies, and Twelve bounds of the Universe. See now, of these words, the faithful witnesses are the Universe, the Year and Man. The dodecad, the heptad, and the triad with their provinces; above is the Celestial Dragon, T L I, (49) and below is the World, and lastly the heart of Man. The Three are Water, Air and Fire; Fire above, Water below, and Air conciliating between them; and the sign of these things is that the Fire sustains (volatilises) the waters; Mem is mute, Shin is sibilant, and Aleph is the Mediator and as it were a friend placed between them.» — el capítulo sexto recapitula la tríada, la héptada y la dodécada, y nombra como testigos fieles al Universo, al Año y al Hombre; arriba el Dragón Celestial T L I, abajo el Mundo y en último lugar el corazón del hombre.

«2. The Celestial Dragon, T L I, is placed over the universe like a king upon the throne; the revolution of the year is as a king over his dominion; the heart of man is as a king in warfare. Moreover, He made all things one from the other; and the Elohim set good over against evil, and made good things from good, and evil things from evil: with the good tested He the evil, and with the evil did He try the good. Happiness (50) is reserved for the good, and misery (51) is kept for the wicked.» — el texto pone al Dragón sobre el universo como rey en su trono, a la revolución del año como rey sobre su dominio y al corazón del hombre como rey en guerra, y de ahí pasa al bien y el mal probándose uno con otro.

«3. The Three are One, and that One stands above. The Seven are divided; three are over against three, and one stands between the triads. The Twelve stand as in warfare; three are friends, three are enemies; three are life givers; three are destroyers. The three friends are the heart, the ears, and the mouth; the three enemies are the liver, the gall, and the tongue; (52) while God (53) the faithful king rules over all. One above Three, Three above Seven, and Seven above Twelve: and all are connected the one with the other.» — la jerarquía numérica con que el tratado se cierra: Uno sobre Tres, Tres sobre Siete y Siete sobre Doce, con los doce en guerra repartidos en amigos, enemigos, dadores de vida y destructores.

«4. And after that our father Abraham had perceived and understood, and had taken down and engraved all these things, the Lord most high (55) revealed Himself, and called him His beloved, and made a Covenant with him and his seed; and Abraham believed on Him (56) and it was imputed unto him for righteousness. And He made this Covenant as between the ten toes of the feet--this is that of circumcision; and as between the ten fingers of the hands and this is that of the tongue. (57) And He formed the twenty-two letters into speech (58) and shewed him all the mysteries of them. (59) He drew them through the Waters; He burned them in the Fire; He vibrated them in the Air; Seven planets in the heavens, and Twelve celestial constellations of the stars of the Zodiac.» — el remate narrativo: hecho todo eso por Abraham, el Señor le revela su Pacto en dos formas —entre los diez dedos de los pies, la circuncisión, y entre los diez de las manos, la lengua— y le muestra los misterios de las veintidós letras.

«The First Path is called the Admirable or the Hidden Intelligence (the Highest Crown): for it is the Light giving the power of comprehension of that First Principle which has no beginning; and it is the Primal Glory, for no created being can attain to its essence.» — la Primera Senda, Inteligencia Admirable u Oculta, es la Corona Altísima: luz que da comprensión del Primer Principio sin comienzo, y ningún ser creado alcanza su esencia.

«The Second Path is that of the Illuminating Intelligence: it is the Crown of Creation, the Splendour of the Unity, equalling it, and it is exalted above every head, and named by the Kabalists the Second Glory.» — la Segunda, Inteligencia Iluminadora, es la Corona de la Creación y el Esplendor de la Unidad, que los cabalistas llaman Segunda Gloria.

«The Third Path is the Sanctifying Intelligence, and is the foundation of Primordial wisdom, which is called the Creator of Faith, and its roots are AMN; and it is the parent of Faith, from which doth Faith emanate.» — la Tercera, Inteligencia Santificadora, es fundamento de la sabiduría primordial y madre de la Fe, con sus raíces en AMN.

«The Fourth Path is named the Cohesive or Receptacular Intelligence; and is so called because it contains all the holy powers, and from it emanate all the spiritual virtues with the most exalted essences: they emanate one from the other by the power of the Primordial Emanation.» — la Cuarta, Cohesiva o Receptacular, contiene todos los poderes santos y de ella emanan las virtudes espirituales, unas de otras por la Emanación Primordial.

«The Fifth Path is called the Radical Intelligence, because it resembles the Unity, uniting itself to the Binah, (2) or Intelligence which emanates from the Primordial depths of Wisdom or Chokmah.» — la Quinta, Inteligencia Radical, se une a Binah, que a su vez emana de las profundidades primordiales de Chokmah.

«The Sixth Path is called the Mediating Intelligence, because in it are multiplied the influxes of the emanations, for it causes that influence to flow into all the reservoirs of the Blessings, with which these themselves are united.» — la Sexta, Mediadora, multiplica los influjos de las emanaciones y los hace fluir a todos los depósitos de las Bendiciones.

«The Seventh Path is the Occult Intelligence, because it is the Refulgent Splendour of all the Intellectual virtues which are perceived by the eyes of intellect, and by the contemplation of faith.» — la Séptima, Oculta, es el esplendor refulgente de las virtudes intelectuales, percibidas por los ojos del intelecto y por la contemplación de la fe.

«The Eighth Path is called the Absolute or Perfect Intelligence, because it is the means of the primordial, which has no root by which it can cleave,» — la Octava, Absoluta o Perfecta, es el medio de lo primordial; la frase sigue del otro lado del corte de plana con el reposo en Gedulah.

«The Ninth Path is the Pure Intelligence, so called because it purifies the Numerations, it proves and corrects the designing of their representation, and disposes their unity with which they are combined without diminution or division.» — la Novena, Pura, purifica las Numeraciones y dispone su unidad sin merma ni división.

«The Tenth Path is the Resplendent Intelligence, because it is exalted above every head, and sits on the throne of Binah (the Intelligence spoken of in the Third Path). It illuminates the splendour of all the lights, and causes an influence to emanate from the Prince of countenances.» — la Décima, Resplandeciente, se sienta en el trono de Binah e ilumina el esplendor de todas las luces.

«The Eleventh Path is the Scintillating Intelligence, because it is the essence of that curtain which is placed close to the order of the disposition, and this is a special dignity given to it that it may be able to stand before the Face of the Cause of Causes.» — la Undécima, Centelleante, es la esencia de la cortina puesta junto al orden de la disposición, y por eso puede estar ante la Faz de la Causa de las Causas.

«The Twelfth Path is the Intelligence of Transparency, because it is that species of Magnificence called Chazchazit, (6) the place whence issues the vision of those seeing in apparitions. (That is the prophecies by seers in a vision.)» — la Duodécima, de la Transparencia, es la Magnificencia llamada Chazchazit, de donde sale la visión de quienes ven en apariciones; el paréntesis que la explica como profecía de videntes es del aparato.

«The Thirteenth Path is named the Uniting Intelligence, and is so called because it is itself the Essence of Glory. It is the Consummation of the Truth of individual spiritual things.» — la Decimotercera, Unitiva, es la Esencia de la Gloria y la consumación de la verdad de las cosas espirituales individuales.

«The Fourteenth Path is the Illuminating Intelligence and is so called because it is that Chashmal (7) which is the founder of the concealed and fundamental ideas of holiness and of their stages of preparation.» — la Decimocuarta, Iluminadora, es el Chashmal fundador de las ideas ocultas de la santidad y de sus grados de preparación.

«The Fifteenth Path is the Constituting Intelligence, so called because it constitutes the substance of creation in pure darkness, and men have spoken of these contemplations; it is that darkness spoken of in Scripture, Job xxxviii. 9, "and thick darkness a swaddling band for it."» — la Decimoquinta, Constitutiva, constituye la sustancia de la creación en tiniebla pura, y el apéndice la apoya en Job xxxviii, 9.

«The Sixteenth Path is the Triumphal or Eternal Intelligence, so called because it is the pleasure of the Glory, beyond which is no other Glory like to it, and it is called also the Paradise prepared for the Righteous.» — la Decimosexta, Triunfal o Eterna, es el placer de la Gloria y también el Paraíso preparado para los justos.

«The Seventeenth Path is the Disposing Intelligence, which provides Faith to the Righteous, and they are clothed with the Holy Spirit by it, and it is called the Foundation of Excellence in the state of higher things.» — la Decimoséptima, Disponente, da Fe a los justos, los reviste del Espíritu Santo y se llama Fundamento de la Excelencia.

«The Eighteenth Path is called the Intelligence or House of Influence (by the greatness of whose abundance the influx of good things upon created beings is increased), and from its midst the arcana and hidden senses are drawn forth, which dwell in its shade and which cling to it, from the Cause of all causes.» — la Decimoctava, Casa de la Influencia, es de donde se sacan los arcanos y sentidos ocultos que moran a su sombra.

«The Nineteenth Path is the Intelligence of the Secret of all the activities of the spiritual beings, and is so called because of the influence diffused by it from the most high and exalted sublime glory.» — la Decimonovena, del Secreto de las actividades de los seres espirituales, se nombra por la influencia que difunde desde la gloria más alta.

«The Twentieth Path is the Intelligence of Will, and is so called because it is the means of preparation of all and each created being, and by this intelligence the existence of the Primordial Wisdom becomes known.» — la Vigésima, de la Voluntad, es el medio de preparación de todo ser creado y por ella se conoce la existencia de la Sabiduría Primordial.

«The Twenty-first Path is the Intelligence of Conciliation and Reward, and is so called because it receives the divine influence which flows into it from its» — la Vigesimoprimera, de la Conciliación y la Recompensa, recibe el influjo divino; la frase sigue del otro lado del corte de plana con la bendición sobre cada existencia.

«The Twenty-second Path is the Faithful Intelligence, and is so called because by it spiritual virtues are increased, and all dwellers on earth are nearly under its shadow.» — la Vigesimosegunda, Fiel, aumenta las virtudes espirituales y bajo su sombra están casi todos los habitantes de la tierra.

«The Twenty-third Path is the Stable Intelligence, and it is so called because it has the virtue of consistency among all numerations.» — la Vigesimotercera, Estable, tiene la virtud de la consistencia entre todas las numeraciones.

«The Twenty-fourth Path is the Imaginative Intelligence, and it is so called because it gives a likeness to all the similitudes which are created in like manner similar to its harmonious elegancies.» — la Vigesimocuarta, Imaginativa, da semejanza a todas las similitudes creadas conforme a sus elegancias armónicas.

«The Twenty-fifth Path is the Intelligence of Probation, or Temptation, and is so called because it is the primary temptation, by which the Creator trieth all righteous persons.» — la Vigesimoquinta, de la Prueba o Tentación, es la tentación primaria con que el Creador prueba a los justos.

«The Twenty-sixth Path is called the Renewing Intelligence, because the Holy God renews by it all the changing things which are renewed by the creation of the world.» — la Vigesimosexta, Renovadora, es aquello por lo que Dios renueva todas las cosas cambiantes.

«The Twenty-seventh Path is the Active or Exciting Intelligence, and it is so called because through it every existent being receives its spirit and motion.» — la Vigesimoséptima, Activa o Excitante, es por la que todo ser existente recibe su espíritu y su movimiento.

«The Twenty-eighth Path is called the Natural Intelligence; by it is completed and perfected the nature of all that exists beneath the Sun.» — la Vigesimoctava, Natural, completa y perfecciona la naturaleza de cuanto existe bajo el Sol.

«The Twenty-ninth Path is the Corporeal Intelligence, so called because it forms every body which is formed in all the worlds, and the reproduction of them.» — la Vigesimonovena, Corpórea, forma todo cuerpo de todos los mundos y su reproducción.

«The Thirtieth Path is the Collective Intelligence, and Astrologers deduce from it the judgment of the Stars and celestial signs, and perfect their science, according to the rules of the motions of the stars.» — la Trigésima, Colectiva, es de donde los astrólogos deducen el juicio de los astros y de los signos celestes.

«The Thirty-first Path is the Perpetual Intelligence; but why is it so called? Because it regulates the motions of the Sun and Moon in their proper order, each in an orbit convenient for it.» — la Trigesimoprimera, Perpetua, regula los movimientos del Sol y la Luna en su orden propio.

«The Thirty-second Path is the Administrative Intelligence, and it is so called because it directs and associates the motions of the seven planets, directing all of them in their own proper courses.» — la Trigesimosegunda, Administrativa, dirige y asocia los movimientos de los siete planetas.

«Sepher Yetzirah is one of the most famous of the ancient» — qabalistic texts — el juicio prudente («perhaps») del traductor.

«The Sepher Yetzirah consists of six chapters, having 33 paragraphs distributed among them.» — la estructura formal.

La datación en guerra: Graetz lo sitúa en tiempos gnósticos (ss. III–IV); Zunz lo considera geónico (700–800); Rubinsohn rechaza a Zunz en la Bibliotheca Sacra; Saadya Gaon aporta testimonios de gran antigüedad; y el propio Westcott usa la comparación con el Book of Enoch para desactivar la atribución patriarcal.

Crítica textual interna del propio aparato: el último párrafo del tratado se considera menos antiguo que el resto y atribuido a otro autor.

Westcott admite que las correspondencias letra↔planeta↔día↔parte del cuerpo no se encuentran en las copias antiguas del Sepher Yetzirah.

La transmisión impresa: tres versiones latinas del British Museum (Postellus, París 1552, con el título «Abrahami Patriarchae Liber Jezirah»; Pistorius; Rittangelius, Ámsterdam 1642).

Las «Fifty Gates of Intelligence» y «The Thirty-Two Paths of Wisdom» (traducidas del hebreo de Rittangelius, 1642) fueron AÑADIDAS a la edición inglesa por Peter Davidson en 1896 — no son parte del tratado.

El anclaje talmúdico: el Sanhedrin menciona el «Book of Formation» y el comentario de Rashi al Erubin lo considera fiable.

La conferencia de Westcott sobre el Yetzirah la organizó la Hermetic Society of London (1886), presidida por Anna Kingsford — la misma que editó La Virgen del Mundo (`kore-kosmou`).

La Golden Dawn usó la traducción de Westcott como fuente primaria de sus rituales y conferencias.

La Golden Dawn lo recomienda en traducción inglesa y aplica sus Tres Madres — leídas como azufre, mercurio y sal — en los capiteles de los pilares del templo.

«It was first put into writing around 200 C.E. Westcott's Translation of the Sepher Yetzirah was a primary source for the rituals and Knowledge Lectures of the Golden Dawn.» — la nota de encabezado no es de Westcott sino del reimpreso moderno: fecha la puesta por escrito hacia el año 200 y declara que la Golden Dawn tomó esta traducción como fuente de sus rituales y conferencias de conocimiento.

«This is the Third Edition of Westcott’s translation, first published in 1887.» — la misma nota del reimpreso sitúa el ejemplar: tercera edición de una traducción publicada por primera vez en 1887.

«The "Sepher Yetzirah," or "Book of Formation," is perhaps the oldest Rabbinical treatise of Kabalistic philosophy which is still extant.» — Westcott abre midiendo la antigüedad con su límite dentro (*perhaps*): el tratado rabínico más viejo de los que siguen existiendo, no el más viejo sin más.

«The great interest which has been evinced of late years in the Hebrew Kabalah, and the modes of thought and doctrine allied to it, has induced me to translate this tractate from the original Hebrew texts, and to collate with them the Latin versions of mediaeval authorities; and I have also published An Introduction to the Kabalah which may be found useful to students.» — Westcott declara el método de su edición: traduce de los textos hebreos originales y los coteja con las versiones latinas de las autoridades medievales.

«Three important books of the "Zohar," or "Book of Splendour," which is a great storehouse of Kabalistic teaching, have been translated into English by S. L. MacGregor Mathers, and the "Sepher Yetzirah" in an English translation is almost a necessary companion to these abstruse disquisitions: the two books indeed mutually explain each other.» — Westcott empareja su tratado con los tres libros del Zohar que tradujo Mathers y sostiene que los dos se explican mutuamente.

«The "Sepher Yetzirah," although this name means "The Book of Formation," is not in any sense a narrative of Creation, or a substitute Genesis, but is an ancient and instructive philosophical treatise upon one aspect of the origin of the universe and mankind; an aspect at once archaic and essentially Hebrew. The grouping of the processes of origin into an arrangement, at once alphabetic and numeral, is one only to be found in Semitic authors.» — Westcott niega que el libro sea una narración de la creación o un Génesis sustituto, y atribuye solo a autores semitas el agrupar los procesos del origen en un orden a la vez alfabético y numérico.

«Attention must be called to the essential peculiarity of the Hebrew language, the inextricable and necessary association of numbers and letters; every letter suggesting a number, and every group of letters having a numerical signification, as vital as its literal meaning.» — Westcott apoya la doctrina en un rasgo de la lengua hebrea: cada letra sugiere un número y cada grupo de letras tiene significación numérica tan viva como la literal.

«The "Sepher Yetzirah," on the other hand, is mainly concerned with our universe and with the Microcosm.» — Westcott reparte los dos libros: el Zohar se ocupa de las dignidades de la divinidad y de sus emanaciones; el Yetzirah, de nuestro universo y del microcosmos.

«At least, this was the opinion of Rabbi Saadiah--blessed be he--as written in the first chapter of his book The Philosopher's Stone. These are his words: The sages of Babylon attacked Abraham on account of his faith; for they were all against him although themselves separable into three sects.» — Moses Botarel no habla por sí mismo: remite la atribución abrahámica a Saadiah y de ahí saca el marco polémico de las tres sectas de Babilonia.

«The First thought that the Universe was subject to the control of two opposing forces, the one existing but to destroy the other, this is dualism; they held that there was nothing in common between the author of evil and the author of good.» — la primera de esas sectas según el relato de Botarel: el dualismo, que no admite nada en común entre el autor del mal y el del bien.

«The Second sect admitted Three great Powers; two of them as in the first case, and a third Power whose function was to decide between the two others, a supreme arbitrator. The Third sect recognised no god beside the Sun, in which it recognised the sole principle of existence."» — las otras dos sectas: la que añade a las dos fuerzas un árbitro supremo y la que no reconoce más dios que el Sol.

«Rabbi Judah Ha Lévi (who flourished about 1120), in his critical description of this treatise, wrote: "The Sepher Yetzirah teaches us the existence of a Single Divine Power by shewing us that in the bosom of variety and multiplicity there is a Unity and Harmony, and that such universal concord could only arise from the rule of a Supreme Unity."» — Westcott cita a Judah Ha Lévi, hacia 1120: el tratado prueba un Poder Divino único mostrando que en el seno de la variedad y la multiplicidad hay unidad y armonía.

«According to Isaac Myer, in his Quabbalah (p. 159), the "Sepher Yetzirah" was referred to in the writings of Ibn Gebirol of Cordova, commonly called Avicebron, who died in A.D. 1070.» — Westcott apoya la antigüedad en un testimonio indirecto que toma de Isaac Myer: la obra ya se cita en Ibn Gebirol, muerto en 1070.

«The Zohar is a Genesis of illumination, the Sepher Jezirah is a ladder formed of truths. Therein are explained the thirty-two absolute signs of sounds, numbers and letters: each letter reproduces a number, an idea and a form; so that mathematics are capable of application to ideas and to forms not less rigorously than to numbers, by exact proportion and perfect correspondence.» — Eliphas Levi, en su *Histoire de la Magie*, lee el tratado como escalera hecha de verdades y le atribuye los treinta y dos signos absolutos de sonidos, números y letras.

«The Sepher Jezirah and the Apocalypse are the masterpieces of Occultism; they contain more wisdom than words; their expression is as figurative as poetry, and at the same time it is as exact as mathematics.» — el mismo Levi lo empareja con el Apocalipsis y le atribuye a la vez expresión figurada como la poesía y exactitud de matemáticas.

«The Book of Formation contains, I will not say system of physics, but of cosmology such as could be conceived at an age and in a country where the habit of explaining all phenomena by the immediate action of the First Cause, tended to check the spirit of observation, and where in consequence certain general and superficial relations perceived in the natural world passed for the science of Nature.» — Adolphe Franck, en *La Kabbale*, lo describe como cosmología de una época en que explicar todo por la acción inmediata de la Causa Primera frenaba el espíritu de observación.

«Its form is simple and grave; there is nothing like a demonstration nor an argument; but it consists rather of a series of aphorisms, regularly grouped, and which have all the conciseness of the most ancient oracles."» — Franck describe la forma del libro: ni demostración ni argumento, sino una serie de aforismos con la concisión de los oráculos más antiguos.

«The Book of Formation, even if it be not very voluminous, and if it do not altogether raise us to very elevated regions of thought, yet offers us at least a composition which is very homogeneous and of a rare originality.» — Franck acota su elogio en la misma frase en que lo hace: el libro no eleva a regiones muy altas del pensamiento, pero su composición es homogénea y de rara originalidad.

«imagination of commentators have gathered around it, will be dissipated, if we look for, in it, not mysteries of ineffable wisdom, but an attempt at a reasonable doctrine, made when reason arose, an effort to grasp the plan of the universe, and to secure the link which binds to one common principle, all the elements which are around us."» — Franck propone leerlo como intento de doctrina razonable y no como misterios de sabiduría inefable, y con eso disipa lo que la imaginación de los comentaristas acumuló encima.

«The last word of this system is the substitution of the absolute divine Unity for every idea of Dualism, for that pagan philosophy which saw in matter an eternal substance whose laws were not in accord with Divine Will; and for the Biblical doctrine, which by its idea of Creation, postulates two things, the Universe and God, as two substances absolutely distinct one from the other.» — Franck resume la apuesta del tratado: sustituir toda idea de dualismo por la Unidad divina absoluta, contra la filosofía pagana y contra la doctrina bíblica que postula dos sustancias distintas.

«In fact, in the 'Sepher Yetzirah,' God considered as the Infinite and consequently the indefinable Being, extended throughout all things by his power and existence, is while above, yet not outside of numbers, sounds and letters--the principles and general laws which we recognise."» — Franck fija el lugar de Dios respecto de números, sonidos y letras: por encima de ellos y aun así no fuera de ellos.

«Yet He is not only that form; for nothing can or does exist outside of Himself; His substance is the foundation of all, and all things bear His imprint and are symbols of His intelligence."» — Franck cierra su lectura: nada existe fuera de Dios, su sustancia es el fundamento de todo y las cosas llevan su impronta como símbolos de su inteligencia.

«Hebrew tradition assigns the doctrines of the oldest portions of the "Zohar" to a date antecedent to the building of the Second Temple, but Rabbi Simeon ben Jochai, who lived in the reign of the Emperor Titus, A.D. 70-80, is considered to have been the first to commit these to writing, and Rabbi Moses de Leon, of Guadalaxara, in Spain, who died in 1305, certainly reproduced and published the "Zohar."» — Westcott data el Zohar aparte del Yetzirah: doctrinas anteriores a la construcción del Segundo Templo, puestas por escrito por Simeón ben Jochai y publicadas por Moisés de León, muerto en 1305.

«Ginsburg, speaking of the Zoharic doctrines of the Ain Suph, says that they were unknown until the thirteenth century, but he does not deny the great antiquity of the "Sepher Yetzirah," in which it will be noticed the "Ain Suph Aur" and "Ain Suph" are not mentioned.» — Westcott registra que Ginsburg fecha el Ain Suph zohárico en el siglo XIII sin negar por ello la antigüedad del Yetzirah, donde esos dos términos no aparecen.

«I suggest, however, that this omission is no proof that the doctrines of "Ain Suph Aur" and "Ain Suph" did not then exist, because it is a reasonable supposition that the "Sepher Yetzirah" was the volume assigned to the Yetziratic World, the third of the four Kabalistic Worlds of Emanation, while the "Asch Metzareph" is concerned with the Assiatic, fourth, or lowest World of Shells, and is on the face of it an alchemical treatise; and again the "Siphra Dtzenioutha" may be fittingly considered to be an Aziluthic work, treating of the Emanations of Deity alone; and there was doubtless a fourth work assigned to the World of Briah- -the second type, but I have not been able to identify this treatise.» — la hipótesis propia de Westcott, marcada como suya: reparte cuatro tratados entre los cuatro mundos cabalísticos —el Yetzirah al de Yetzirah, el *Asch Metzareph* al de Asiah, el *Siphra Dtzenioutha* al de Atziluth— y admite no haber identificado el de Briah.

«Both the Babylonian and the Jerusalem Talmuds refer to the "Sepher Yetzirah." Their treatise, named "Sanhedrin," certainly mentions the "Book of Formation," and another similar work; and Rashi in his commentary on the treatise "Erubin," considers this a reliable historical notice.» — Westcott ancla la obra en el Talmud: el tratado Sanhedrin menciona el *Book of Formation* y Rashi, comentando el Erubin, lo tiene por noticia histórica fiable.

«Other historical notices are those of Saadya Gaon, who died A.D. 940, and Judah Ha Levi, A.D. 1150; both these Hebrew classics speak of it as a very ancient work.» — Westcott suma dos testimonios más que lo tienen por obra muy antigua: Saadya Gaon, muerto en 940, y Judah Ha Levi, hacia 1150.

«Some modern critics have attributed the authorship to the Rabbi Akiba, who lived in the time of the Emperor Hadrian, A.D. 120, and lost his life in supporting the claims of Barchocheba, a false messiah: others suggest it was first written about A.D. 200.» — la atribución moderna que el frontmatter de esta ficha consigna como probable: el rabí Akiba, muerto bajo Adriano por sostener a Barchocheba; otros críticos llevan la redacción hacia el año 200.

«Graetz however assigns it to early Gnostic times, third or fourth century, and Zunz speaks of it as post Talmudical, and belonging to the Geonim period 700-800 A.D.; Rubinsohn, in the Bibliotheca Sacra, speaks of this latter idea as having no real basis.» — las tres dataciones enfrentadas, consignadas sin armonizar: Graetz en tiempos gnósticos de los siglos III o IV, Zunz en el periodo geónico de 700 a 800 y Rubinsohn negando fundamento a esta última.

«The "Zohar" was first printed in Mantua in 1558; again in Cremona, 1560; and at Lublin, 1623; and a fourth edition by Knorr von Rosenroth, at Sulzbach in 1684. Some parts are not very ancient, because the Crusades are mentioned in one chapter. Six extant Hebrew editions of the "Sepher Yetzirah" were collected and printed at Lemberg in 1680. The oldest of these six recensions was that of Saadjah Gaon (by some critics called spurious).» — Westcott separa la historia impresa de las dos obras y deja la disputa a la vista: de las seis recensiones hebreas reunidas en Lemberg en 1680, la más vieja es la de Saadjah Gaon, que parte de la crítica tiene por espuria.

«There are still extant three Latin versions, viz., that of Gulielmus Postellus; one by Johann Pistorius; and a third by Joannes Stephanus Rittangelius; this latter gives both Hebrew and Latin versions, and also "The Thirty-Two Paths" as a supplement.» — Westcott enumera las tres versiones latinas supervivientes y señala que solo la de Rittangelius trae, como suplemento añadido, los Treinta y Dos Caminos.

«There is a German translation, by Johann Friedrich von Meyer, dated 1830; a version by Isidor Kalisch, in which he has reproduced many of the valuable annotations of Meyer; an edition in French by Papus, 1888; an edition in French by Mayer Lambert, 1891, with the Arabic Commentary of Saadya Gaon; and an English edition by Peter Davidson, 1896, to which are added "The Fifty Gates of Intelligence" and "The Thirty-Two Ways of Wisdom."» — Westcott sigue la transmisión moderna: Meyer en alemán (1830), Kalisch, Papus (1888), Mayer Lambert con el comentario árabe de Saadya Gaon (1891) y la inglesa de Peter Davidson (1896), que es donde se añaden las Cincuenta Puertas y los Treinta y Dos Caminos.

«The edition which I now offer is fundamentally that of the ancient Hebrew codices translated into English, and collated with the Latin versions of Pistorius, Postellus, and Rittangelius,» — Westcott declara sobre qué está hecha su edición: los códices hebreos antiguos cotejados con las tres versiones latinas; la frase sigue del otro lado del corte de plana para decir que prefiere a Rittangelius antes que a los comentaristas anteriores.

«As to the authenticity of "The Sepher Yetzirah," students may refer to the Bibliotheca magna Rabbinica of Bartoloccio de Cellerio, Rome, 1678-1692; to Basnage, History of the Jews, 1708; and to The Doctrine and Literature of the Kabalah, by A. B. Waite, 1902.» — Westcott remite la cuestión de la autenticidad a tres obras ajenas; la inicial de Waite se imprime aquí A. B. y trece planas después A. E., y es la misma persona.

«The following copies of the "Sepher Yetzirah" in Hebrew, I have also examined, but only in a superficial manner:» — Westcott acota el alcance de su cotejo: los diez ejemplares hebreos que enumera a continuación los examinó de manera superficial.

«"Abrahami Patriarchae Liber Jezirah sive Formationis Mundi, Patribus quidem Abrahami tempora praecedentibus revelatus, sed ab ipso etiam Abrahamo expositus Isaaco, et per pro prophetarum manus posteritati conservatus, ipsis autem 72 Mosis auditoribus in secundo divinae veritatis loco, hoc est in ratione, quoe est posterior authoritate, habitus." Parisiis, 1552. Gulielmus Postellus.» — el título latino de Postellus (París, 1552) hace de la atribución un relato completo: revelado a padres anteriores a Abraham, expuesto por él a Isaac y conservado por mano de los profetas.

«"Id est Liber Jezirah, qui Abrahamo, Patriarchae adscribitur, una cum Commentario Rabbi Abraham F.D. super 32 semitis Sapientiae,» — el título de Rittangelius atenúa lo mismo con un verbo de atribución —*adscribitur*— y trae adjunto el comentario de Abraham F. D. sobre las 32 sendas.

«In Tomas Primus of "Artis Cabalisticae hoc est reconditae theologiae et philosophiae scriptorum." Basileae 1587, is found "Liber de Creatione Cabalistinis, Hebraice Sepher Jezira; Authore Abrahamo. Successive filiis ore traditus. Hinc jam rebus Israel inclinatis ne deficeret per sapientes Hierusalem arcanis et profundissimis sensibus literis commendatus." Johannes Pistorius.» — la tercera versión latina, la de Pistorius (Basilea, 1587), presenta el libro como transmitido de viva voz de Abraham a sus hijos; el *Tomas Primus* del encabezado casi seguro no es persona sino el *tomus primus* de la colección.

«distributed among them, in this manner: the first has 12, then follow 5, 5, 4, 3, and 4.» — el reparto exacto de los 33 párrafos entre los seis capítulos, tal como Westcott lo declara.

«Yet in some versions the paragraphs and subject-matter are found in a different arrangement.» — Westcott acota de inmediato ese reparto: en algunas versiones los párrafos y su materia aparecen ordenados de otro modo.

«The oldest title has, as an addition, the words, "The Letters of our Father Abraham" or "ascribed to the patriarch Abraham," and it is spoken of as such by many mediaeval authorities: but this origin is doubtless fabulous, although perhaps not more improbable than the supposed authorship of the "Book of Enoch," mentioned by St. Jude, of which two MSS. copies in the Ethiopic language were rescued from the wilds of Abyssinia in 1773 by the great traveller James Bruce.» — aquí Westcott desactiva la atribución patriarcal sin borrarla: el título más antiguo la trae y muchas autoridades medievales la repiten, pero el origen es fabuloso, y compara con la autoría supuesta del *Book of Enoch*.

«In essence this work was, doubtless, the crystallisation of centuries of tradition, by one writer, and it has been added to from time to time, by later authors, who have also revised it.» — la hipótesis de composición que Westcott propone en lugar de un autor único: cristalización de siglos de tradición por un escritor, añadida y revisada después por otros.

«Some of the additions, which were rejected even by mediaeval students, I have not incorporated with the text at all, and I present in this volume only the undoubted kernel of this occult nut, upon which many great authorities, Hebrew, German, Jesuit and others, have written long Commentaries, and yet have failed to explain satisfactorily.» — Westcott declara haber excluido del texto añadidos que ya los estudiosos medievales rechazaban, y publicar solo el núcleo.

«I find Kalisch, speaking of these Commentaries, says, "they contain nothing but a medley of arbitrary explanations, and sophistical distortions of scriptural verses, astrological notions, Oriental superstitions, a metaphysical jargon, a poor knowledge of physics, and not a correct elucidation of this ancient book."» — el juicio de Kalisch sobre los comentarios, que Westcott reproduce entero y en contra de sí: mezcolanza de explicaciones arbitrarias, jerga metafísica y ningún esclarecimiento correcto.

«Kalisch, however, was not an occultist; these commentaries are, however, so extensive as to demand years of study, and I feel no hesitation in confessing that my researches into them have been but superficial.» — Westcott responde con un argumento sobre la persona y a la vez confiesa el límite de su propio trabajo: sus investigaciones en esos comentarios han sido superficiales.

«For convenience of study I have placed the Notes in a separate form at the end of the work, and I have made a short definition of the subject-matter of each chapter.» — Westcott explica la arquitectura del volumen: las Notas van aparte al final y cada capítulo lleva una definición breve de su materia.

«The substance of this little volume was read as Lecture before "The Hermetic Society of London," in the summer of 1886, Dr. Anna Kingsford, President, in the chair.» — el origen del texto es una conferencia leída en 1886 ante la Hermetic Society of London, presidida por Anna Kingsford.

«Some of the Notes were the explanations given verbally, and subsequently in writing, to members of the Society who asked for information upon abstruse points in the "Sepher," and for collateral doctrines; others, of later date, are answers which have been given to students of Theosophy and Hermetic philosophy, and to my pupils of the Study Groups of the Rosicrucian Society of England.» — Westcott declara la procedencia de las notas: respuestas dadas a socios de la Hermetic Society, a estudiantes de teosofía y a sus alumnos de los grupos de estudio de la Rosicrucian Society of England.

«NOTE.--This is one of several modern illustrations of the allotment of the Seven Letters; it is not found in the ancient copies of the "Sepher Yetzirah."» — la nota con que Westcott encabeza el Suplemento del capítulo IV desautoriza de antemano la tabla que sigue: es una de varias ilustraciones modernas del reparto de las siete letras y no está en las copias antiguas.

«Mayer Lambert gives:--Beth to Saturn and the Hebrew Sabbath--that is Saturday; Gimel to Jupiter and Sunday; Daleth to Mars and Monday; Kaph to the Sun and Tuesday; Peh to Venus and Wednesday; Resh to Mercury and Thursday; and Tau to the Moon and Friday.» — Westcott imprime al lado un segundo reparto, el de Mayer Lambert, que asigna a las mismas siete letras otros planetas y otros días, sin arbitrar entre ambos.

«NOTE.--This is a modern illustration of the allotment of the Twelve Letters; it is not found in the ancient copies of the "Sepher Yetzirah."» — la misma advertencia encabeza el Suplemento del capítulo V: el reparto de las doce letras que sigue es ilustración moderna y no está en las copias antiguas.

«NOTE.--Mediaeval authorities and modern editors give very different allocations to the twelve simple letters.» — Westcott cierra ese suplemento declarando la divergencia: autoridades medievales y editores modernos dan repartos muy distintos de las doce simples.

«Attached to some editions of the "Sepher Yetzirah" is found this scheme of Kabalistic classification of knowledge emanating from the Second Sephira Binah, Understanding, and descending by stages through the angels, heavens, humanity, animal and vegetable and mineral kingdoms to Hyle and the chaos. The Kabalists said that one must enter and pass up through the Gates to attain to the Thirty-two Paths of Wisdom; and that even Moses only passed through the forty-ninth Gate, and never entered the fiftieth. See the Oedipus Aegyptiacus of Athanasius Kircher, vol. ii. p. 319.» — las Cincuenta Puertas no son parte del tratado sino un esquema añadido a algunas ediciones: clasificación del saber que baja desde Binah hasta Hyle y el caos, y que Westcott remite al *Oedipus Aegyptiacus* de Kircher.

«28. Adam Kadmon, the Heavenly Man. 29. Angelic beings. 30. Man in the image of God. Fourth Order: World of Spheres 31. The Moon. 32. Mercury. 33. Venus. 34. Sol. 35. Mars. 36. Jupiter. 37. Saturn. 38. The Firmament. 39. The Primum Mobile. 40. The Empyrean Heaven.» — el tercer orden del esquema de las Cincuenta Puertas culmina en Adam Kadmon, los seres angélicos y el hombre a imagen de Dios, y el cuarto lo continúa con el Mundo de las Esferas, de la Luna al Cielo Empíreo pasando por el Firmamento y el Primum Mobile.

«Fifih Order: The Angelic World 41. Ishim--Sons of Fire. 42. Auphanim--Cherubim. 43. Aralim--Thrones. 44. Chashmalim--Dominions. 45. Seraphim--Virtues. 46. Malakim--Powers.» — el quinto orden empareja las jerarquías hebreas con las latinas —Ishim con hijos del fuego, Auphanim con querubines, Aralim con tronos, Chashmalim con dominaciones, Serafines con virtudes, Malakim con potestades—; el encabezado se imprime *Fifih*, errata de la fuente por *Fifth*.

«47. Elohim--Principalities. 48. Beni Elohim--Angels. 49. Cherubim--Arch-angels. Sixth Order: The Archetype 50. God. Ain Suph. He Whom no mortal eye bath seen, and Who has been known to Jesus the Messiah alone.» — el remate del esquema es abiertamente cristiano y no cabalístico: la Puerta cincuenta es Dios, Ain Suph, a quien ningún ojo mortal ha visto y a quien solo Jesús el Mesías habría conocido.

«NOTE.--The Angels of the Fifth or Angelic World are arranged in very different order by various Kabalistic Rabbis.» — Westcott acota de inmediato ese quinto orden: los rabinos cabalistas ordenan a los ángeles de maneras muy distintas.

«THE THIRTY-TWO PATHS OF WISDOM Translated from the Hebrew Text of Joannes Stephanus Rittangelius, 1642: which is also to be found in the "Oedipus Aegyptiacus" of Athanasius Kircher, 1653.» — el encabezado del apéndice declara su procedencia y con ello lo separa del tratado: viene del texto hebreo de Rittangelius, 1642, y se encuentra también en el *Oedipus Aegyptiacus* de Kircher, 1653.

«(These paragraphs are very obscure in meaning, and the Hebrew text is probably very corrupt.)» — Westcott antepone su propia reserva sobre lo que va a publicar: los párrafos son muy oscuros y el texto hebreo probablemente está muy corrompido.

«(This Path is omitted by Rittangelius: I presume by inadvertence.)» — la Senda vigesimoctava falta en Rittangelius, y Westcott declara el hueco junto con su conjetura de que fue descuido.

«It is of considerable importance to a clear understanding of this Occult treatise that the whole work be read through before comment is made, so that the general idea of the several chapters may become in the mind one concrete whole. A separate consideration of the several parts should follow this general grasp of the subject, else much confusion may result.» — Westcott abre sus Notas con una instrucción de lectura: leer la obra entera antes de comentarla, para que los capítulos formen un todo concreto en la mente.

«This hook may be considered to he an Allegorical Parallel between the Idealism of Numbers and Letters and the various parts of the Universe, and it sheds much light on many mystic forms and ceremonies yet extant, notably upon Freemasonry, the Tarot, and the later Kabalah,» — Westcott propone leer el libro como paralelo alegórico entre el idealismo de números y letras y las partes del universo, y de ahí lo enlaza con la masonería, el tarot y la cábala posterior; la fuente imprime *hook* y *he* donde el original dice *book* y *be*.

«aid to the comprehension of the Astro-Theosophic schemes of the Rosicrucians. To obtain the full value of this Treatise, it should he studied hand in hand with Hermetic attributions, the "Isiac Tablet," and with a complete set of the designs, symbols and allocation of the Trump cards of the Tarot pack, for which see my translation of The Sanctum Regnum of the Tarot, by Eliphas Levi.» — Westcott extiende ese uso a los esquemas astro-teosóficos de los rosacruces y pide estudiar el tratado junto a las atribuciones herméticas, la *Isiac Tablet* y los triunfos del tarot, remitiendo a su propia traducción del *Sanctum Regnum* de Eliphas Levi.

«Note that the oldest MSS. copies of the "Sepher Yetzirah" have no vowel points: the latest editions have them. The system of points in writing Hebrew was not perfected until the seventh century, and even then was not in constant use.» — Westcott aporta un argumento textual de datación: los manuscritos más viejos no llevan puntos vocálicos y el sistema no se perfeccionó hasta el siglo VII, ni aun entonces se usó de continuo.

«Ginsburg asserts that the system of vowel pointing was invented by a Rabbi Mocha in Palestine about A.D. 570, who designed it to assist his pupils. But Isaac Myer states that there are undoubted traces of pointing in Hebrew MSS. of the second century. According to A. E. Waite there is no extant Hebrew MSS. with the vowel points older than the tenth century.» — tres testimonios que no concuerdan, consignados uno junto a otro: Ginsburg pone la invención de los puntos hacia 570, Myer ve rastros ya en el siglo II y Waite niega manuscritos con puntos anteriores al siglo X.

«The words "Sepher Yetzirah" are written in Hebrew from right to left, SPR YTzYRH, Samech Peh Resh, Yod Tzaddi Yod Resh Heh; modes of transliteration vary with different authors.» — Westcott declara que la transliteración del título varía según el autor, lo que vuelve inestable la grafía misma de la obra.

«Yod is variously written in English letters as I, Y, or J, or sometimes Ie. Tzaddi is property Tz; but some write Z only, which is misleading because the Hebrew has also a true Z, Zain.» — el detalle con que lo justifica: Yod pasa a I, Y, J o Ie, y escribir Tzaddi como simple Z confunde, porque el hebreo tiene además una Z verdadera, Zain.

«The twelve sections of this chapter introduce this philosophic disquisition upon the Formation and Development of the Universe. Having specified the subdivision of the letters into three classes, the Triad, the Heptad, and the Dodecad, these are put aside for the time; and the Decad mainly considered as specially associated with the idea of Number, and as obviously composed of the Tetrad and the Hexad.» — Westcott lee el capítulo primero como exposición de la formación del universo: apartada de momento la subdivisión en Tríada, Héptada y Dodécada, queda la Década, compuesta a su vez de Tétrada y Héxada.

«1. Thirty-two. This is the number of the Paths or Ways of Wisdom, which are added as a supplement. 32 is written in Hebrew by LB, Lamed and Beth, and these are the last and first letters of the Pentateuch. The number 32 is obtained thus--2 x 2 x 2 x 2 x 2=32. Laib, LB as a Hebrew word, means the Heart of Man.» — aquí Westcott dice sin rodeos que las 32 sendas se añaden como suplemento, y de paso arma la ecuación numérica: 32 se escribe LB, últimas y primeras letras del Pentateuco, y Laib significa el corazón del hombre.

«Paths.The word here is NTIBUT, netibuth; NTIB meant primarily a pathway, or foot-made track; but is here used symbolically in the same sense as the Christian uses the word, way--the way of life: other meanings are--stage, power, form, effect; and later, a doctrinal formula, in Kabalistic writings.» — la palabra que se traduce senda es NTIBUT: primero un sendero hollado, luego —dice Westcott— usado simbólicamente como el cristiano usa *camino*, y más tarde fórmula doctrinal.

«2. Jah. This divine name is found in Psalm lxviii. 4; it is translated into Greek as kurios, and into Latin as dominus, and commonly into the English word, Lord: it is really the first half of the word IHVH or Jehovah, or the Yahveh of modern scholars.» — Westcott identifica Jah como la primera mitad de IHVH, el Yahveh de los estudiosos modernos, y sigue su traducción al griego y al latín.

«4. God of Israel. Here the word God is ALHI, which in unpointed Hebrew might be God, or Gods, or My God.» — el hebreo sin puntos deja abierta la lectura: ALHI puede decir Dios, dioses o mi Dios, y Westcott no la cierra.

«5. The Elohim of the Living. The words are ALHIM ChIIM. Alhim, often written in English letters as Elohim, or by Godftey Higgins as Aleim, seems to be a masculine plural of the feminine form Eloah, ALH, of the divine masculine name EL, AL; this is commonly translated God, and means strong,» — Westcott desmonta el término Elohim como plural masculino de la forma femenina Eloah, del nombre masculino EL; la frase sigue del otro lado del corte de plana.

«Postellus, the orthodox, gives Deus Vivus. The Elohim are the Seven Forces, proceeding from the One Divine, which control the "terra viventium," the manifested world of life.» — Westcott marca a Postellus como el ortodoxo por dar Deus Vivus en singular, y define los Elohim como las Siete Fuerzas que proceden del Uno Divino y rigen la tierra de los vivientes.

«7. Sepharim. SPRIM, the plural masculine of SPR, commonly translated book or letter: the meaning here is plainly "forms of expression."» — Westcott traduce Sepharim no como libros sino como formas de expresión.

«8. Numbers, Letters and Sounds. The three Hebrew words here given are, in unpointed Hebrew, SPR, SPR and SIPUR. Some late editors, to cover the difficulty of this passage, have given SPR, SPUR, SIPR, pointing them to read Separ, Seepur, Saypar. The sense of the whole volume appears to need their translation as Numbers, Letters and Sounds. Pistorius gave "Scriptis, numeratis, pronunciatis." Postellus gave "Numerans, numerus, numeratus," thus losing the contrasted meanings; and so did Rittangelius, who gave "Numero, numerante, numerato."» — la tríada SPR, SPUR, SIPR es el nudo del tratado, y Westcott muestra que las tres versiones latinas la deshacen: Pistorius da escritos, contados, pronunciados; Postellus y Rittangelius pierden el contraste dando tres formas de numerar.

«9. The Ineffable Sephiroth. The words are SPIRUT BLIMH, Sephiruth Belimah. The simplest translation is "the voices from nothing." The Ten Sephiruth of the Kabalah are the "Ten Primary Emanations from the Divine Source," which are the primal forces leading to all manifestation upon every plane in succession. Buxtorf gives for Sephiruth--predicationes logicae. The word seems to me clearly allied to the Latin spiritus--spirit, soul, wind; and is used by Quintilian as a sound, or noise. The meaning of Belimah is more doubtful. Rittangelius always gives "praeter illud ineffabile." Pistorius gives "praeter ineffabile." Postellus evades the difficulty and simply puts the word Belimah into his Latin translation. In Frey's Hebrew Dictionary BLIMH is translated as nothing, without any other suggestion; BLI is "not," MR is "anything." In Kabalistic writings the Sephiruth, the Divine Voices and Powers, are called "ineffbilis," not to be spoken of, from their sacred nature.» — Westcott propone traducir Sephiruth Belimah como las voces desde la nada, aproxima la palabra al *spiritus* latino y declara más dudoso el sentido de Belimah, que las tres versiones latinas resuelven de tres maneras.

«10. The classification of the Hebrew letters into a Triad, Heptad and Dodecad, runs through the whole philosophy of the Kabalah. Many ancient authors added intentional blinds, suds as forming the Triad of A.M.T., Ameth, truth; and of AMN, Amen.» — la clasificación en Tríada, Héptada y Dodécada recorre toda la filosofía cabalística, y Westcott advierte que autores antiguos metían tapaderas deliberadas, como la tríada de Ameth, verdad, y la de Amén.

«11. The Two Covenants, by the Word or Spirit, and by the Flesh, made by Jehovah with Abraham, Genesis xvii. The Covenant of Circumcision was to be an outward and visible sign of the Divine promise made to Ahraham and his offspring. The Hebrew word for circumcision is Mulah, MULH: note that MLH is also synonymous with DBR, dabar,--verbum or word.» — los dos pactos de Génesis xvii se atan por la letra: Mulah, circuncisión, comparte forma con MLH, sinónimo de DBR, palabra.

«The true adjective for living is ChIA. Elohim Chiim, then, apart from Jewish or Christian preconception, is "the living Gods," or "the Gods of the lives, i.e., living ones." Rittangelius gives Dii viventes, "The living Gods," both words in the plural. Pistorius omits both words.» — el punto donde el aparato se separa de la ortodoxia: aparte de preconcepciones judías o cristianas, Elohim Chiim dice dioses vivientes en plural, y así lo vierte Rittangelius, mientras Pistorius omite las dos palabras.

«17. Lightning flash. In the early edition the words "like scintillating flame" are used: the Hebrew word is BRQ. Many Kabalists have shown how the Ten Sephiroth are symbolised by the zig-zag lightning flash.» — Westcott declara que la edición temprana decía llama centelleante donde ésta dice relámpago, y remite a los cabalistas que dibujan los diez Sephiroth como rayo en zigzag.

«19. The text gives only RTzUAV ShUB--"currendo et redeundo," but the commentators have generally considered this to be a quotation from Ezekiel i. 14, referred to H ChIVT, the living creatures, kerubic forms.» — el texto solo trae *currendo et redeundo*; que eso sea cita de Ezequiel i, 14 es lectura de los comentaristas, no del tratado, y así lo consigna Westcott.

«20. The Spirit of the Gods of the Living. RUCh ALHIM ChIIIM; or as R. gives it, "spiritus Deorum Viventium." Orthodoxy would translate these words "The spirit of the living God."» — la divergencia queda a la vista sin arbitrar: Rittangelius vierte espíritu de los dioses vivientes, en plural, y la ortodoxia traduce espíritu del Dios viviente, en singular.

«22. The Voice, Spirit and Word are QUL, RUCh, DBR. A very notable Hebrew expression of Divinatory intuition was BATh QUL, the Daughter of the Voice.» — Westcott anota los tres términos hebreos de la tríada Voz, Espíritu y Palabra, y añade la expresión adivinatoria Bath Qol, hija de la voz.

«24. Note the order in which the primordial elements were produced. First, Spirit (query Akasa, Ether); then Air, Vayu; then Water, Apas, which condenses into solid elementary Earth, Prithivi; and lastly from the Water He formed Fire.» — Westcott lee el orden de los elementos primordiales del tratado con nombres sánscritos entre interrogantes: Espíritu como Akasa, Aire como Vayu, Agua como Apas que se condensa en Prithivi, y al final el Fuego.

«25. The first name is often written Ophanim, the letters are AUPNIM; in the Vision of Ezekiel i. 16, the word occurs and is translated "Wheels." ShRPIM are the mysterious beings of Isaiah vi. 2; the word otherwise is translated Serpent, and in Numbers xxi. 6, as "fiery serpents": also in verse 8 as "fiery serpent" when Jehovah said "Make thee a fiery serpent and set it upon a pole." Kerubim. The Hebrew words arc ChIVTh H QDSh, holy animals: I have ventured to put Kerubim, as the title of the other Biblical form of Holy mysterious animal, as given in 1 Kings vi. 23 and Exodus xxv. 18, and indeed Genesis iii. 24. Bible dictionaries generally give the word as Cherubim, but in Hebrew the initial letter is always K and not Ch.» — Westcott declara aquí una intervención suya sobre el texto: donde el hebreo dice animales santos, él puso Kerubim, y de paso corrige la grafía usual de los diccionarios bíblicos.

«26. Three. In the first edition I overlooked this word three; and putting and for as, made four classes of serving beings.» — la confesión de una errata propia: en la primera edición se le pasó la palabra *three* y salieron cuatro clases de seres servidores en vez de tres.

«28. Here follow the permutations of the name IHV, which is the Tetragrammaton--Jehovah, without the second or final Heh: IHV is a Trigrammaton, and is more suitable to the third or Yetziratic plane. HVI is the imperative form of the verb to be, meaning be thou; HIV is the infinitive; and VIH is future. In IHV note that Yod corresponds to the Father; Heh to Binah, the Supernal Mother; and Vau to the Microprosopus--Son.» — Westcott explica que IHV es el Tetragrámaton sin la Heh final, más propio del plano yetzirático, y le asigna Yod al Padre, Heh a Binah, la Madre Suprema, y Vau al Microprosopo, el Hijo.

«31. This is the modern classification of the letters into guttural, palatal, lingual, dental and labial sounds.» — Westcott identifica los cinco lugares de articulación del tratado con la clasificación fonética moderna.

«32. The 231 Gates. The number 242 is obtained by adding together all the numbers from 1 to 22. The Hebrew letters can he placed in pairs in 242 different positions: thus ab, ag, ad, up to at; then ba, bb, bg, bd, up to bt, and so on to ts, tt: this is in direct order only, without reversal. For the reason why eleven are deducted, and the number 231 specified, see the Table and Note 15 in the edition of Postellus.» — el cálculo de las 231 Puertas queda declarado como problema abierto: sumando de 1 a 22 salen 242 posiciones, y por qué se deducen once Westcott lo remite a la tabla y la nota 15 de Postellus en vez de resolverlo.

«33. Non-existent; the word is AIN, nothingness. Ain precedes Ain Suph, boundlessness; and Ain Suph Aur, Boundless Light.» — la escala de la nada según Westcott: AIN precede a Ain Suph, la ilimitación, y ésta a Ain Suph Aur, la Luz sin límite.

«35. The importance of equilibrium is constantly reiterated in the Kabalah. The "Siphra Dtzeniouta," or "Book of Mystery," opens with a reference to this Equilibrium as a fundamental necessity of stable existence.» — Westcott apoya el equilibrio de las Tres Madres en el *Siphra Dtzeniouta*, que abre con esa misma necesidad.

«36. Heavens. The Hebrew word Heshamaim HShMIM, has in it the element of Aesh, fire, and Mim, water; and also Shem, name; The Name is IHVH, attributed to the elements.» — el nombre hebreo de los cielos lleva dentro fuego y agua más la palabra nombre, y Westcott atribuye ese Nombre, IHVH, a los elementos.

«37. Were produced. The Hebrew word BRA, is the root. Three Hebrew words are used in the Bible to represent the idea of making, producing or creating. BRIAH, Briah, giving shape, Genesis i. 1. OShIH, Ashiah, completing, Genesis i. 31. ITzIRH, Yetzirah, forming, Genesis ii. 7. To these the Kabalists add the word ATzLH, with the meaning of "producing something manifest from the unmanifested."» — Westcott distingue los tres verbos bíblicos de hacer —Briah, dar forma; Ashiah, completar; Yetzirah, formar— y añade el ATzLH de los cabalistas para lo que se manifiesta desde lo no manifestado.

«39. These numbers have been a source of difference between the editors and copyists, hardly any two editors concurring. I have given the numbers arising from continual multiplication of the product by each succeeding unit from one to seven. 2x1=2, 2x3=6, 6x4=24, 24x5=120, 120x6=720, 720x7=5040.» — Westcott declara que apenas dos editores concuerdan en estas cifras y explica cuál regla siguió él: multiplicación continua del producto por cada unidad sucesiva.

«40. In associating the particular letters to each planet the learned Jesuit Athanasius Kircher allots Beth to the Sun, Gimel to Venus, Daleth to Mercury, Kaph to Luna, Peh to Saturn, Resh to Jupiter, and Tau to Mars. Kalisch in the supplementary paragraphs gives a different attribution; both are wrong, according to clairvoyant investigation. Consult the Tarot symbolism given by Court de Gebelin, Eliphas Levi, and my notes to the Isiaic Tablet of Bembo. The true attribution is probably not anywhere printed.» — aquí Westcott descalifica las dos atribuciones planetarias que él mismo imprime —la de Kircher y la de Kalisch— apoyándose en investigación clarividente, y admite que la verdadera probablemente no está impresa en ninguna parte.

«41. The Seven Heavens and the Seven Earths are printed with errors, and I believe intentional mistakes, in many occult ancient books. Some Hermetic MSS. have the correct names and spelling.» — Westcott sostiene que los errores en los siete cielos y las siete tierras de los libros ocultos antiguos son intencionales, y que algunos manuscritos herméticos conservan los nombres correctos.

«42. On the further attribution of these Seven letters, note that Postellus gives: Vita--mors, Pax--afflictio, Sapientia--stultitia, Divitiae (Opus)-- paupertas, Gratia--opprobrium, Proles--sterilitas, Imperium--servitus. Pistorius gives: Vita--mors, Pax--bellum, Scientia--ignorantia, Divitiae-- paupertas, Gratia--abominatio, Semen (Proles)--sterilitas, Imperium (Dominatio)--servitus.» — las siete parejas de contrarios tampoco coinciden entre versiones: Postellus da sabiduría contra necedad y prole contra esterilidad donde Pistorius da ciencia contra ignorancia y semilla contra esterilidad.

«43. It is necessary to avoid confusion between these letters; different authors translate them in different manners. Heh or Hé not be confused with Cheth, or Heth, Ch. Teth, Th also must be kept distinct from the final letter Tau, T, which is one of the double letters; the semi-English pronunciation of these two letters is much confused, each is at times both t and th; Yod is either I, Y, or J; Samech is simple S, and must not be confused with Shin, Sh, one of the mother letters; Oin is often written in English Hebrew grammars as Ayin, and Sometimes as Gnain; Tzaddi must not be confused with Zain, Z; and lastly Qoph, Q, is very often replaced by K, which is hardly defensible as there is a true K in addition.» — Westcott dedica una nota entera a la inestabilidad de la transliteración: Heh y Cheth, Teth y Tau, Yod como I, Y o J, Oin como Ayin o Gnain, Qoph reemplazada por K habiendo ya una K verdadera.

«45. These letters are the initials of the 12 Zodiacal signs in Hebrew nomenclature. They are: Teth Telah Aries» — las doce letras del capítulo quinto son las iniciales de los nombres hebreos de los signos, y la tabla que sigue las despliega empezando por Teth, Telah, Aries.

«46. The month Nisan begins about March 29th. Yiar is also written Iyar, and Aiar: the Hebrew letters are AIIR.» — Westcott ancla el calendario del suplemento en el año solar y declara de paso la triple grafía del segundo mes: Yiar, Iyar o Aiar.

«47. The list of organs varies. All agree in two hands, two feet, two kidneys, liver, gall and spleen. Postellus then gives, intestina, vesica, arteriae," the intestines, bladder, and arteries; Rittangelius gives the same.» — la lista de los doce órganos no es estable: todos coinciden en manos, pies, riñones, hígado, hiel y bazo, y a partir de ahí Postellus y Rittangelius dan intestinos, vejiga y arterias.

«gives, "colon, coagulum (spleen) et ventriculus," colon--the large intestine, coagulum and stomach. The chief difficulty is with the Hebrew word MSS, which is allied to two different roots, one meaning private, concealed, hidden; and the other meaning liquefied.» — Pistorius da en cambio colon, cuajo y estómago, y Westcott localiza la causa en una palabra hebrea emparentada con dos raíces distintas, una de lo oculto y otra de lo licuado.

«48. The Elohim--Divine powers--not IHVH the Tetragrammaton.» — una distinción que Westcott sostiene en el aparato y que la ficha no funde: donde el capítulo quinto dice Elohim, se trata de los poderes divinos y no del Tetragrámaton.

«This chapter is a resumé of the preceding five; it calls the universe and mankind to witness to the truth of the scheme of distribution of the powers of the numbers among created forms, and concludes with the narration that this philosophy was revealed by the Divine to Abraham, who received and faithfully accepted it, as a form of Wisdom under a Covenant.» — Westcott resume el capítulo sexto como recapitulación de los cinco anteriores que llama al universo y al hombre por testigos, y que termina narrando la revelación a Abraham bajo Pacto.

«49. The Dragon, TLI, Theli. The Hebrew letters amount in numeration to 440, that is 400, 30 and 10. The best opinion is that Tali or Theli refers to the 12 Zodiacal constellations along the great circle of the Ecliptic; where it ends there it begins again, and so the ancient occultists drew the Dragon with its tail in its mouth. Some have thought that Tali referred to the constellation Draco, which meanders across the Northern polar sky; others have referred it to the Milky Way; others to an imaginary line joining Caput to Cauda Draconis, the upper and lower nodes of the Moon. Adolphe Franck says that Theli is an Arabic word.» — la identificación del Dragón queda abierta con cuatro lecturas rivales: las doce constelaciones del ecuador de la eclíptica —de donde el dragón que se muerde la cola—, la constelación Draco, la Vía Láctea o la línea entre los nodos lunares; y Franck añade que Theli es palabra árabe.

«52. This Hebrew version omits the allotment of the remaining six. Mayer gives the paragraph thus:--The triad of amity is the heart and the two ears; the triad of enmity is the liver, gall, and the tongue; the three life-givers are the two nostrils and the spleen; the three death-dealing ones are the mouth and the two lower openings of the body.» — Westcott declara un hueco de su propia versión hebrea y lo llena con la de Mayer: tríada de amistad el corazón y las dos orejas, de enemistad el hígado, la hiel y la lengua, dadores de vida las fosas nasales y el bazo, portadores de muerte la boca y las dos aberturas inferiores.

«54. This last paragraph is generally considered to be less ancient than the remainder of the treatise, and by another author.» — la crítica textual interna que Westcott hereda y consigna: el último párrafo del tratado se tiene por menos antiguo que el resto y por obra de otro autor.

«55. The Lord most high. OLIU ADUN. Adun or Adon, or Adonai, ADNI, are commonly translated Lord; Eliun, OLIUN, is the more usual form of "the most high one."» — Westcott separa los dos nombres del sintagma: Adon o Adonai suele verterse Señor, y Eliun es la forma más usual del altísimo.

«56. Him. Rittangelius gives "credidit in Tetragrammaton," but this word is» — aquí Westcott le enmienda la plana a su fuente latina preferida: Rittangelius mete el Tetragrámaton donde el hebreo no lo trae; la frase se completa en la plana siguiente, con la tabla del zodiaco de por medio.

«59. The Hebrew version of Rabbi Judah Ha Levi concludes with the phrase, "and said of him, Before I formed thee in the belly, I knew thee." Rabbi Luria gives the Hebrew version which I have translated. Postellus gives: "He drew him into the water, He rose up in spirit, He inflamed him in seven suitable forms with twelve signs." Mayer gives: "Er zog sie mit Wasser, zundet sie an mit Feuer; erregte sie mit Geist; verbannte sie mit sieben, goss sie aus mit den zwolf Gestirnen." "He drew them with water, He kindled them with fire, He moved them with spirit, distributed them with seven, and sent them forth with twelve.» — cinco cierres distintos del mismo tratado, puestos uno junto a otro sin elegir: Judah Ha Levi remata con la palabra de Jeremías, Luria da la versión que Westcott traduce, y Postellus y Mayer discrepan hasta en si el sujeto es él o ellos.

«1. The Highest Crown is Kether, the First Sephira, the first emanation from the Ain Suph Aur, the Limit-less Light.» — las notas al apéndice traducen sus perífrasis a las Sephiroth: la Corona Altísima es Kether, primera emanación desde el Ain Suph Aur.

«2. Binah, or Understanding, is the Third Sephira. 3. Chokmah, Wisdom, is the Second Sephira.» — Binah es la tercera Sephirah y Chokmah la segunda, en el orden que el apéndice supone sin decirlo.

«4. Gedulah is a synonym of Chesed, Mercy, the Fourth Sephira. 5. Metatron, the Intelligence of the First Sephira, and the reputed guide of Moses.» — Gedulah es sinónimo de Chesed, cuarta Sephirah, y Metatrón la inteligencia de la primera, tenido por guía de Moisés.

«7. This word means "scintillating flame."» — la nota que resuelve Chashmal como llama centelleante, el mismo término que la edición temprana usaba para el relámpago de los Sephiroth.

«The "Thirty-two Paths of Wisdom" refer to the Ten Sephiroth and the Twenty-two letters, each supplying a type of divine power and attributes. In my Introduction to the Kabalah will be found a diagram showing how the Paths from Eleven to Thirty-two connect the several Sephiroth, and are deemed to transmit the divine influence. Some teachers of Occult Science also allot the Twenty-two Trumps of the Tarot Cards to the twenty-two Paths.» — el remate del volumen ata las 32 sendas a los diez Sephiroth más las veintidós letras, remite el diagrama a su propia *Introduction to the Kabalah* y atribuye a *algunos maestros* —no al tratado— el reparto de los veintidós triunfos del tarot entre las sendas.

«34. Body; the word is GUP, usually applied to the animal material body, but here means "one whole."» — Westcott acota el sentido de GUP: se aplica al cuerpo material animal, pero aquí dice un solo todo, que es lo que sostiene la conclusión del capítulo segundo.

Gematría (aritmética de las letras) — Cada letra hebrea posee valor numérico; los grupos de letras adquieren significado numérico.

Microcosmos (el hombre-mundo) — El ser humano como réplica diminuta del universo, foco del libro.

Treinta y Dos Senderos — Los 32 signos que vinculan sonido, número y letra (los «signos absolutos» del tratado, distintos del apéndice de Rittangelius).

Tres Madres — Aleph↔aire, Mem↔agua, Shin↔fuego — la lectura original del Yetzirah, distinta de la alquímica (azufre/mercurio/sal) de la GD.

231 Puertas — Combinación de cada letra con todas las demás; origen de todo discurso y creación.

Sefirot (las diez numeraciones) — Diez y no nueve, diez y no once: regiones sin origen ni fin, con apariencia de relámpago y de llama que sale del carbón; sobre ellas el texto ordena sellar los labios.

Ein Sof (el Infinito) — El tratado no nombra Ain Suph ni Ain Suph Aur, y Westcott sostiene que la omisión no prueba que la doctrina no existiera; las notas escalonan AIN, nada, antes de Ain Suph y de Ain Suph Aur.

Tetragrammaton (el Nombre de cuatro letras) — El Gran Nombre que sella las seis direcciones es I H V, el Tetragrámaton sin la Heh final, que Westcott declara propio del plano yetzirático.

Cuatro elementos (fuego, aire, agua, tierra) — Del Espíritu sale el Aire, del Aire las Aguas y del Agua el Fuego; las Tres Madres reparten Fuego, Agua y Aire entre el Universo, el Año y el Hombre, siempre con un tercero mediador.

Crítica de fuentes (criterios de inclusión y descarte) — La obra se lee en cuatro capas que no se funden: el tratado, los dos suplementos que Westcott declara modernos, el apéndice de Rittangelius y sus propias notas; y el aparato consigna divergencias entre Postellus, Pistorius, Rittangelius, Kalisch y Mayer sin arbitrar.