(3) 4 Which is Indra? Which is Prajapati? ' f Which is the thunder? ' ' The thunderbolt/ ' The sacrificial animals.'

(3) * Which are the six [gods]? ' ' Fire, earth, wind, atmosphere, sun, and sky. These are the six, for the whole world is these six.'

(186) The number nine is divine, receives its completion from three triads, and attains the summits of theology, according to the Chaldaic philosophy as Porphyry informeth us.

(15) 9 To say: Geb has given to thee thine eyes, that thou mayest be satisfied ----

(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.

(3) That udgîtha (Om) is the best of all essences, the highest, deserving the highest place , the eighth.

(42) In the middle region of the Table appears the all-form-containing personified Spiritual Essence--the source and substance of all things. From this proceed the lower worlds as nine emanations in groups of three (the Ophionic, Ibimorphous, and Nephtæan Triads). Consider in this connection the analogy of the Qabbalistic Sephiroth, or the nine spheres issuing from Kether, the Crown. The twelve Governors of the Universe (the Mendesian, Ammonian, Momphtæan, and Omphtæan Triads)--vehicles for the distribution of the creative influences, and shown in the upper region of the Table-are directed in their activities by the Divine Mind patterns existing in the archetypal sphere, The archetypes are abstract patterns formulated in the Divine Mind and by them all the inferior activities are controlled.

(132) The ogdoad--8--was sacred because it was the number of the first cube, which form had eight corners, and was the only evenly-even number under 10 (1-2-4-8-4-2-1). Thus, the 8 is divided into two 4's, each 4 is divided into two 2's, and each 2 is divided into two 1's, thereby reestablishing the monad. Among the keywords of the ogdoad are love, counsel, prudence, law, and convenience. Among the divinities partaking of its nature were Panarmonia, Rhea, Cibele, Cadmæa, Dindymene, Orcia, Neptune, Themis, and Euterpe (a Muse).

(10) 8 Horus lives, living apparition of the king of Upper and Lower Egypt, N., 8 (of the land of) the two goddesses, living apparition, N., 8 (of the land of) the two lords (of Ombos), N., 8 Osiris, lord of the D.t, N., 8 the beloved son of Geb, N., 8 son of Nut, opener of her body (womb), N., 8 endowed with life, endurance, joy, health, like R`, eternally.

(23) Each of these worlds has ten powers, or spheres--a parent globe and nine others which conic out of it as emanations, each globe born out of the one preceding. On the plane of Atziluth (A 1 to A 10), the highest and most divine of all the created worlds, the unmanifested AIN SOPH established His first point or dot in the Divine Sea--the three spheres of X. This dot--A 1--contains all creation within it, but in this first divine and uncontaminated state the dot, or first manifested. God, was not considered as a personality by the Qabbalists but rather as a divine establishment or foundation. It was called the First Crown and from it issued the other circles of the Atziluthic World: A 2, A 3, A 4, A 5, A 6, A 7, A 8, A 9, and A 10. In the three lower worlds these circles are intelligences, planers, and elements, but in this first divine world they are called the Rings of the Sacred Names.

(12) These are the ten ineffable existences, the spirit of the living God, Air, Water, Fire, Height and Depth, East and West, North and South.

(102) 8. The three that cause love are the heart and the two ears; the three that produce hatred are the liver, the gall, and the tongues; the three life-givers are the two nostrils and the spleen; and the three destroyers are the mouth and the two lower openings of the body. Over all these rules God, the faithful king, from His holy habitation in all eternity. God is One above three, three are above seven, seven are above twelve, yet all are linked together.

(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.

(2) Seven imperishable beings stand near to serve him. Thus there are these red streaks in the eye. By them Rudra is united with him. Then there is the water in the eye By it Parjanya is united with him There is the pupil of tlic eye. By it the sun is united with him. By the black of the eye, Agni; by the white of the eye, Indra; by the lower eyelash, Earth is united with him; by the upper eyelash, Heaven, He who knows this — his food does not fail.

(2) 'Raikva, here are six hundred cows, a necklace, and a carriage with mules; teach me the deity which you worship.'

(18) 3. The ten numbers (Sephiroth) out of Nothing are analogous to the ten fingers and the ten toes: five over against five. In the center between them is the covenant with the Only One God. In the spiritual world it is the covenant of the voice (the Word), and in the corporeal world the circumcision of the flesh (the rite of Abraham).

(135) The 9 was looked upon as evil, because it was an inverted 6. According to the Eleusinian Mysteries, it was the number of the spheres through which the consciousness passed on its way to birth. Because of its close resemblance to the spermatozoon, the 9 has been associated with germinal life.

(46) The following lines are taken from the fragment K. 12,830, but their position in the text is uncertain.] [He named the four quarters (of the world)], mankind [he created], [And upon] him understanding ... Tiamat ... distant may . [The following lines are taken from the fragment K. 13,761.] (10) 1 "The mighty one !" ... Agi[l ...], "The Creator of [the earth ...]!" Zulummu ... , "The Giver of counsel and of whatsoever !" Mummu, "the Creator [of ...]!" Mulil, the heavens , "Who for ... !" Gishkul, let , (10) "Who brought the gods to naught !" Lugal-ab- , "Who in [ ............ ]!" Pap- , "Who in !" [The following lines are taken from the fragment K. 8,519 and its duplicate K. 13,337; this portion of the text was not separated by much from that preserved by K. 13,761.] . ... [... the Chief (?) of] all lords," [... supreme] is his might! [Lugal-durmah, "the King] 1 of the band of the gods," "the Lord of rulers," "Who is exalted in a royal habitation," "[Who] among the gods is gloriously supreme!" [Adu-nuna], "the Counsellor of Ea," who created the gods his fathers, Unto the path of whose majesty [No] god can ever attain! [... in] Dul-azag he made it known, pure is his dwelling! [... the ...] of those without understanding is Lugal-dul-azaga! supreme is his might! their in the midst of Tiamat, ... of the battle! [The numbering of the following lines is based on the marginal numbers upon No. 91,139. + 93,073

(5) Again, I say, by Zaratûst were begotten three sons and three daughters; one son was Isadvâstar, one Aûrvatad-nar, and one Khûrshêd-kîhar; as Isadvâstar was chief of the priests he became the Môbad of Môbads, and passed away in the hundredth year of the religion; Aûrvatad-nar was an agriculturist, and the chief of the enclosure formed by Yim, which is below the earth; Khûrshêd-kîhar was a warrior, commander of the army of Pêshyôtanû, son of Vistâsp, and dwells in Kangdez; and of the three daughters the name of one was Frên, of one Srît, and of one Pôrukîst.

(9) This rare cut shows the name of God in seventy-two languages inscribed upon the petals of a symbolic sunflower. Above the circle are the seventy-two powers of God according to the Hebrew Qabbalah. Below two trees, that on the left bearing the symbols of the planets and that on the right the signs of the zodiac and the names of the tribes of Israel. The esoteric doctrines of the Qabbalah are in alignment with the secret teachings of all the schools of philosophy, but the method by which its secrets are revealed to the wise and concealed from the ignorant is most unusual. As the religious world interprets its scriptures with twentieth-century educational facilities, it becomes ever more apparent that the sacred books were not historical documents, but that the kings, sages, prophets, and saviors whom Bible students ham revered for ages as once-existing personalities are in reality only personified attributes of man himself.