Black & Decker HS1776 Manuel d'utilisateur télécharger pdf (Page 59)

re. The first born of the creatures, the

Messiah, in as much as he is a creature, is

called Adam Kadmon. He receives the first

rays of light and sends them to the other

creatures. The second class is Adam, or the

body of souls. The third class is that of the

intelligences superior to souls. The fourth is

the microprosopon or the passions. The fifth

class is that of the inferior intelligences

which have fallen and are called Adam

Belial. The last class is that of the kingdom

or the sephirots [the sefiroth], in which the

spirits or substantial forms are contained.

Seized with disgust for the supreme light

and obscured by their fall, the six classes contai‑

ned in Adam Belial, experience a certain suffe‑

ring as inferior creatures. It is to this that St.

Paul refers when he speaks of the suffering

of the creatures. This corruption reaches all

the ways to the superior classes. But the

Messiah descended and put the superior

classes in the place of the fallen ones. From

the fallen angels he made the husks, that is the

obscured [darkened] lights. These are those

who afterwards lead the souls in captivity,

and it is thus that the souls are enclosed in the

husks from which they will be extracted little by

little by generation, which supposes... they

have no choice. The souls are divided into

the soul of the head, the neck, etc. The body

is eight times the length of the head, and

this has a cabbalistic meaning: it signifies

the eighth millennium. Man, who is at the

same time the summation and the consumma‑

tion of the creation is a little world or micro‑

cosm. When the husks are consumed, that is to

say, when all the souls are extracted, it will be

the end. All souls sinned in Adam and Eve, from

whom came original sin. The Messiah took a

body. One must therefore distinguish three

things in him: his divinity, his rank, the first

born of the creatures, and finally that which

was born in time and of a virgin. There are

different interpretations of the divine per‑

sons. The son corresponds to the class of the

Messiah and the Holy Spirit to that of the

souls. St. Paul appeared to make a distinc‑

tion between God and the father of our

Savior Jesus Christ. He appoints the coming

of the Messiah and his reign on earth about

1832.

”

4.1. The Kabbalah, and especially the

Lurianic Kabbalah, is the term for the mys‑

tical teachings of Judaism, especially after

the twelfth century. The Kab balah was con‑

sidered to be the esoteric and unwritten

aspect of the divine revelation granted to

Moses on Mt. Sinai. The word itself means

that which is received or tradition. The two

major sources of kabbalistic thought availa‑

ble to Christians before the seventeenth cen‑

tury were the Sefer Yezirah, or Book of

Formation, written some time between the

third and sixth century C. E. and translated

by Christian Kabbalists during the

Renaissance, and the Zohar, (The book of

Splendor), which was believed to have been

written by Simeon ben Yohai in the second

century C. E.

4.2. It could be possible that the Prince read

in Latin Sefer Yezirah, the Zohar and Sefer‑ha‑

Raziel, book

known by the Rosicrucians.

“The Latin copies of Sefer‑ha‑Raziel in parti‑

cular show a continuation of interest in

Hebrew angelology among Christian rea‑

ders well after the great blooming of such

concerns among Rosicrucian authors in

1614‑1620”

. Moreover, the angelic doctrine

exposed in liber Raziel seems be inspired by

the famous Claves Salomonis and an impor‑

tant Arabic magical text, Ghâyat al‑Hakîm

fi’l‑sihr, or Picatrix (The Aim of the Sage), writ‑

ten by de al‑Majriti (d. ca. 1004‑7)

. On the

other hand, the influence of al‑Majriti,

Maslamati ibn Ahmad on the Heinrich

Cornelius Agrippa von Nettesheim work

9 Apud A. P. Coudert, op. cit., p.46‑47.

10 Åkerman, Susanna. “Queen Christina’s Latin Sefer‑ha‑Raziel Manuscript,” in Judeo‑Christian Intellectual

Culture in the Seventeenth Century: A Celebration of the Library of Narcissus Marsh (1638‑1713), [INTER‑

NATIONAL ARCHIVES, 163] edited by Allison P. Coudert, Sarah Hutton, Richard H. Popkin, and

Gordon M. Weiner. Dordrecht: Kluwer Academic Publishers, 1999, p.13.

11 Al‑Majriti, Maslamati ibn Ahmad, Picatrix, books I‑II (2002), books III‑IV (2008), translated from Arabic

by Hashem Atallah, Ouroboros Press; Idem, The Complete Picatrix, translated by John Michael Greer &

Christopher Warnock from Pingree’s Latin critical edition, Renaissance Astrology Press, 2010.

Cantemir and the Kabbalah

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