(7) The first were horned like oxen; but the four Had but a single horn upon the forehead; A monster such had never yet been seen! Firm as a rock upon a mountain high, Seated upon it, there appeared to me A shameless whore, with eyes swift glancing round, And, as if not to have her taken from him, Upright beside her I beheld a giant; And ever and anon they kissed each other. But because she her wanton, roving eye Turned upon me, her angry paramour Did scourge her from her head unto her feet. Then full of jealousy, and fierce with wrath, He loosed the monster, and across the forest Dragged it so far, he made of that alone A shield unto the whore and the strange beast.

(7) And they became pregnant, and they bare great giants, whose height was three thousand ells:

(35) [BG 107]: "Now when those whom I have discussed earlier were revealed, Self-begetter Father very soon created twelve aeons for retinue for the twelve angels. All these are perfect and good. Thus the defect in the female appeared."

(2) "This then thinking, she went forth from her own region, the thirteenth æon, and went down to the twelve æons. The rulers of the æons pursued her and were enraged against her, because she had thought of grandeur. And she

(60) And on that day were two monsters parted, a female monster named Leviathan, to dwell in the abysses of the ocean over the fountains of the waters.

(141) And above the shoulders of that Great Goddess, is Nature in her vastness exalted.

(73) And she rises on that day with exactly a seventh part, and comes forth and recedes from the rising of the sun, and in her remaining days she becomes bright in the (remaining) thirteen parts.

(2) Ten are the numbers, as are the Sephiroth, and twenty-two the letters, these are the Foundation of all things. Of these letters, three are mothers, seven are double, and twelve are simple.

(73) And the one half of her goes forth by a seventh part, and her whole circumference is empty, without light, with the exception of one-seventh part of it, (and) the fourteenth part of her light.

(72) And on that night has the night decreased in length by a †ninth† part, and the night has become eleven parts and the day seven parts.

(11) The eleventh pylon: she who renews her knives, who consumes her enemies, the mistress of all pylons, to whom acclamations are given in the daytime and in the twilight. She will prepare the enwrapping of the dead

(9) O nobly-born, the size of all these deities is not large, not small, [but] proportionate. [They have] their ornaments, their colours, their sitting postures, their thrones, and the emblems that each holds.

(15) And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, ⌈but nevertheless hunger⌉ and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded ⌈from them⌉.

(4) Than I upraised at her command my chin; And when she by the beard the face demanded, Well I perceived the venom of her meaning. And as my countenance was lifted up, Mine eye perceived those creatures beautiful Had rested from the strewing of the flowers; And, still but little reassured, mine eyes Saw Beatrice turned round towards the monster, That is one person only in two natures. Beneath her veil, beyond the margent green, She seemed to me far more her ancient self To excel, than others here, when she was here. So pricked me then the thorn of penitence, That of all other things the one which turned me Most to its love became the most my foe. Such self-conviction stung me at the heart O'erpowered I fell, and what I then became She knoweth who had furnished me the cause. Then, when the heart restored my outward sense, The lady I had found alone, above me I saw, and she was saying, "Hold me, hold me." Up to my throat she in the stream had drawn me, And, dragging me behind her, she was moving Upon the water lightly as a shuttle.

(6) Now observe: As the [seven] spirits were therein in their moving, boiling or rising up, so also were the creatures: In the midst or centre of each host was the heart of each host incorporated or compacted together, out of which an angelical or great or chief prince proceeded or came to be.

(6) These ten Sephiroth which are ineffable, whose appearance is like scintillating flames, have no end but are infinite. The word of God is in them as they burst forth, and as they return; they obey the divine command, rushing along as a whirlwind, returning to prostrate themselves at his throne.

(19) 4. Ten are the numbers (of the Sephiroth) out of Nothing, ten--not nine; ten--not eleven. Comprehend this great, wisdom, understand this knowledge and be wise. Inquire into the mystery and ponder it. Examine all things by means of the ten Sephiroth. Restore the Word to Its Creator and lead the Creator back to His throne again. He is the only Formator and beside Him there is no other. His attributes are ten and are without limit.

(78) And fifteen parts of light are transferred to her till the fifteenth day (when) her light is accomplished, according to the sign of the year, and she becomes fifteen parts, and the moon grows by (the addition of) fourteenth parts.

(4) [Sidenote A: Morphe pertains to the colour, figure, and magnitude of superficies.] the heroic, but at the same time are less than these. In addition also to these peculiarities, divine beauty, indeed, shines with an immense splendour as it were, fixes the spectators in astonishment, imparts a divine joy, presents itself to the view with ineffable symmetry, and is exempt from all other species of pulchritude. But the blessed spectacles of archangels have indeed themselves the greatest beauty, yet are not so ineffable and admirable as those of the Gods. Those of angels divide, in a partible manner, the beauty which they receive from archangels. But the dæmoniacal and heroical self-visive spirits, have both of them beauty in definite forms, yet the former is adorned in reasons which define the essence, and the latter exhibits fortitude. The phasmata of archons may be divided in a twofold respect. For some of them exhibit a beauty which is spontaneous, and of a ruling characteristic; but others, an elegance of form which is fictitious and renovated. And the phasmata of souls are, indeed, adorned in definite reasons, but these reasons are more divided than those in heroes, are partibly circumscribed, and are vanquished by one form. If, however, it be requisite to define all of them in common, I say that each participates of beauty according to its arrangement, the peculiar nature which it possesses, and its allotment.