Gloss

The culminating block of the entire nine hundred conclusions and the climax of Pico's syncretic program: seventy-one Kabbalistic theses drawn, by his own opinion, from the foundations of the Hebrew sages and deployed to confirm the Christian religion above all — the first systematic Christian Kabbalah. Pico divides Kabbalah into a speculative science (the science of the sefirot and shemot, paths) and a practical art, maps the four-lettered and twelve-lettered and seventy-two-lettered divine Names onto the Trinity and the Incarnation, reads the Tetragrammaton crowned with the letter shin as the Name of Jesus, and argues from the doctrine of the sefirot, the mors osculi, the Ein-Sof, the cosmic shemittot (sabbatical cycles), the merkabah, gematria and notarikon that the deepest Hebrew mysteries necessarily yield the Trinity, the divinity and messiahship of Christ, original sin and its remedy. With the magical and Orphic blocks before it, this Christian-Kabbalistic finale is the doctrinal summit and the most consequential — and most censured — portion of the work. It closes with FINIS.

Conclusions

1. Quicquid dicant ceteri Cabalistae: ego primo diuisione[m] scientiae Cabalae: in scientiam sephiroth & semot: tanq[uam] in practicam & speculatiuam distinguerem.

Whatever the other Kabbalists say, I would first distinguish the division of the science of Kabbalah into the science of the sefirot and [of the] shemot [the Names/paths], as into practical and speculative.

2. Quicquid dicant alii cabalistae: ego q[ua]ttuor: speculatiuae scientiae cabalae quadruplicem diuiderem correspondenter quadruplici partitioni philosophiae: quam ego solitus sum afferre. Prima est scientia quam ego uoco alphabetariae reuolutionis correspondentem parti philosophiae quam ego philosophiam catholicam uoco. Secunda: tertia: & quarta pars: est triplex merchaua correspondens tribus philosophiae particularibus: de diuinis: de medi[i]s: & sensibilibus naturis.

Whatever the other Kabbalists say, I would divide the speculative science of Kabbalah into four, correspondently to the fourfold partition of philosophy which I am accustomed to bring forward. The first is the science which I call [the science] of alphabetary revolution, corresponding to that part of philosophy which I call catholic philosophy. The second, third and fourth part is the threefold merkabah, corresponding to the three particular [parts] of philosophy: concerning divine, concerning middle, and [concerning] sensible natures.

3. Scientia quae est pars practica cabalae: practicat totam metaphysicam formalem & theologiam inferiorem.

The science which is the practical part of Kabbalah practises the whole formal metaphysics and the inferior theology.

4. Ensoph non est aliis numerationibus connumeranda: quia est illarum numeratio: unica: abstracta: & incommunicata: a no[n] unitas coordinata.

Ein-Sof is not to be numbered together with the other Numerations [sefirot], because it is the Numeration of them — one, abstract, and incommunicate, not coordinated [with them] as a unity.

5. Quilibet hebraeus cabalista secundum principia & dicta scientiae Cabalae: cogitur ineuitabiliter concedere de trinitate & qualibet persona diuina: pater: filius: & spiritus sanctus: illud praecise: sine additione: diminutione: aut uariatione: q[uo]d ponit fides catholica christianorum.

Every Hebrew Kabbalist, according to the principles and the sayings of the science of Kabbalah, is ineluctably compelled to concede, concerning the Trinity and each divine person — Father, Son, and Holy Spirit — precisely that, without addition, diminution, or variation, which the catholic faith of the Christians lays down.

Correlarium. — Non solum qui negant trinitatem: sed qui alio modo eam ponant q[uam] ponat catholica ecclesia: sicut Arriani: Sabelliani: & similes: redargui possunt manifeste si admittantur principia cabalae.

Corollary. — Not only those who deny the Trinity, but those who posit it in another way than the catholic Church posits [it] — like the Arians, the Sabellians, and their like — can be manifestly refuted, if the principles of Kabbalah be admitted.

6. Tria magna dei nomina quaternaria: quae sunt in secretis Cabalistarum per mirabilem appropriationem tribus personis trinitatis: ita debent attribui: ut nomen [׳׳׳ — Hebrew gap blank in type] sit patris: Nomen [׳׳׳ — blank] sit filii: Nomen [׳׳׳ — blank] sit spiritus sancti: ut q[ui] in scientia cabalae fuerit profundus: ita intelligere potest q[ui] in scientia cabalae fuerit profundus.

The three great quaternary Names of God, which are in the secrets of the Kabbalists, ought, by a marvellous appropriation, to be attributed to the three persons of the Trinity in such a way that the Name [——] is of the Father, the Name [——] is of the Son, the Name [——] is of the Holy Spirit, [so] that he who shall have been profound in the science of Kabbalah can understand [it] thus.

7. Nullus hebraeus cabalista potest negare q[uod] nomen Iesu si secundum modum & principia cabalae interpretemur: hoc totum praecise: & nihil aliud significat: id est: deum dei filium patrisq[ue] sapientiam per tertiam diuinitatis personam: quae est ardentissimus amoris ignis: naturae humanae in unitate suppositi unitum.

No Hebrew Kabbalist can deny that the name "Jesus," if we interpret [it] according to the mode and principles of Kabbalah, signifies precisely this whole — and nothing else — namely, God, the Son of God and the Wisdom of the Father, united to human nature, in the unity of the supposit, through the third person of the divinity, which is the most ardent fire of love.

8. Ex praecedenti conclusione intelligi potest cur dixerit Paulus quod datum est Iesu nomen quod est super omne nomen: & cur in nomine Iesu dictum sit: omne genu flectatur: caelestium: terrestrium: & infernorum: quod etiam est maxime cabalisticum: & potest ex scriptis intelligere qui est profundus in cabala.

From the preceding conclusion it can be understood why Paul said that there is given to Jesus a Name which is above every name, and why it is said that "at the name of Jesus every knee shall bow, of [things] heavenly, earthly, and infernal" — which also is most Kabbalistic, and he who is profound in Kabbalah can understand [it] from the writings.

9. Si qua est de nouissimis temporibus humana coniectatio: inuestigare possumus per principia cabalae: uiam co[n]summationis seculi hinc ad annos quingentos: & quatuor decim: & dies uigintiquinq[ue].

If there is any human conjecture concerning the last times, we can investigate by the principles of Kabbalah the way of the consummation of the age, hence to five hundred and fourteen years, and twenty-five days.

10. Illud quod apud Cabalistas dicitur: sine dubio: q[uo]d Orpheus Pallas: a Mercurio dei filius a Pythagora sapientia: a Parmenide [in] sphera intelligibilis nominatur.

That which is said among the Kabbalists [is] without doubt [that] which by Orpheus is named Pallas, by Mercury the Son of God, by Pythagoras Wisdom, by Parmenides [in] the intelligible sphere.

11. Modus quo rationales animae per archangelum deo sacrificantur qua a Cabalistis non exprimitur: est nisi per separationem animae a corpore: non corporis ab anima: nisi per accidens: ut contingit in morte osculi: de quo scribitur: praeciosa in conspectu domini mors sanctorum eius.

The mode by which rational souls are sacrificed to God through the archangel, which is not expressed by the Kabbalists, is none other than through the separation of the soul from the body, not of the body from the soul except by accident, as happens in the death of the kiss [mors osculi], concerning which it is written: "precious in the sight of the Lord [is] the death of His saints."

12. Non potest operari per puram Cabalam qui non est rationaliter intellectualis.

He cannot operate through pure Kabbalah who is not rationally intellectual.

13. Qui operatur in Cabala sine admixtione extranei: & si recte in opere morietur: ex binsica: & si errabit in opere aut non sufficienter accesserit: deuorabitur ab a zazele per propter inde dicta.

He who operates in Kabbalah without admixture of [anything] foreign, and if he die rightly in the work, [does so] ex binsica [by the kiss]; but if he err in the work, or have not approached sufficiently, he will be devoured by Azazel through [the things] said therefrom.

14. Per litteram [ש — shin, Hebrew gap blank in type] id est ſein quae mediat in nomine Iesu significat nobis cabalistice: q[uo]d tum perfecte quieuit tanq[uam] in sua perfectione mundus cum [׳ — blank] od coniunctus est cum Vau: q[uo]d factum est in Christo: qui fuit uerus dei filius & homo.

By the letter [shin], that is ſein, which mediates in the name "Jesus," it is signified to us Kabbalistically that then the world rested perfectly, as in its perfection, when Yod was joined with Vau — which was done in Christ, who was the true Son of God and man.

15. Per nomen [׳׳׳׳ — Hebrew gap blank in type] q[uo]d est ineffabile q[uo]d dicunt cabalistae futurum esse nomen messiae: euidenter cognoscitur futurum eum deum dei filium per spiritum sanctum hominem factum: & post eum ad perfectionem humani generis cognoscitur futurum eum hominem paraclytum descensurum.

By the Name [——] which is ineffable, which the Kabbalists say is to be the name of the Messiah, it is evidently known that he is to be God, the Son of God, made man through the Holy Spirit; and after him, for the perfection of the human race, it is known that there is to descend a man, the Paraclete.

16. Ex mysterio trium litterarum quae sunt in dictione ſciabat id est [׳׳׳ — blank] possumus interpretari cabalistice tunc sabbatizabit mundum: cum dei filius sit homo: & in ultimo sabbato futurum: cum homines in dei filium regenerabuntur.

From the mystery of the three letters which are in the word ſciabat [Shabbat], that is [——], we can interpret Kabbalistically that then the world will sabbatize, when the Son of God shall be man, and [that this is] to be in the last sabbath, when men shall be regenerated into [being] sons of God.

17. Qui sciuerit cur dixerit Dauid Inebriabor ab uberitate domus tuae: & quid significent tot Bacchi apud orpheum.

He who shall have known why David said "I shall be inebriated by the abundance of Thy house," and what so many Bacchi in Orpheus signify [will understand].

18. Qui coniunxerit Astrologiam Cabalae uidebit q[uo]d sabbatizare & quiescere conuenientius sit post Christum die dominico q[uam] die sabbati.

He who shall have joined Astrology with Kabbalah will see that to sabbatize and to rest is, after Christ, more fitting on the Lord's day [Sunday] than on the sabbath day.

19. Si dictum illud Prophetae. Vendiderunt iustum argento: cabalistice exponamus: nihil aliud nobis significat: q[uam] hoc scilicet Deus uel redemptor uenditus fuit argento.

If we expound Kabbalistically that saying of the Prophet, "They sold the just one for silver," it signifies to us nothing other than this, namely: God, [or] the Redeemer, was sold for silver.

20. Si interpretationem suam praecedentis Cabalistae super hac dictione: q[uae] significat tunc de trinitate mysterio multum illuminabuntur.

If [they take] their own interpretation, [namely that] of the preceding Kabbalists upon this saying, which signifies, they will then be much illuminated concerning the mystery of the Trinity.

21. Qui coniunxerit dictum Cabalistarum dicentium q[uod] illa numeratio: quae dicitur iustus & redemptor: dicitur etiam Ze: cum dicto Thalmutistarum dicentium q[uod] Isaac fuit Ze portans Crucem suam: uidebit q[uod] illud q[uo]d fuit in Isaac praefiguratum: fuit adimpletum in Christo: qui fuit uerus Deus uenditus Argento.

He who shall have joined the saying of the Kabbalists, saying that that Numeration which is called the just one and the redeemer is also called Ze, with the saying of the Talmudists, saying that Isaac was Ze bearing his Cross, will see that what was prefigured in Isaac was fulfilled in Christ, who was the true God sold for silver.

22. Per dicta Cabalistarum de rubedine Esau: & dicto illo q[uo]d est in Libro Breſit R[abba] q[uo]d Esau fuit rubeus: & Rubeus est ille q[ui] futurus est: q[uo]d sequitur de quo dicitur: Quare rubeum est indumentum tuum? Habetur expresse q[uo]d Christus: de quo nostri Doctores eandem extextum exponunt: ille erit qui ultionem faciet de uirtutibus immundis.

From the sayings of the Kabbalists concerning the redness of Esau, and from that saying which is in the Book Bereshit Rabbah, that Esau was red, and "He who is to come is red," whence it is said "Why is Thy garment red?", it is expressly had that Christ — whom our Doctors expound [from] the same text — [is] He who will take vengeance upon the unclean powers.

23. Per illud dictum Hieremiae. Lacerauit uerbum suum: secundum exposition[em] Cabalistarum: habemus intelligere q[uo]d deum suum sanctum & benedictum lacerauit deus pro peccatoribus.

By that saying of Jeremiah, "He rent His word," according to the exposition of the Kabbalists, we are to understand that God rent His holy and blessed [one] for sinners.

24. Per responsionem Cabalistarum ad q[uae]stionem quare in libro numerorum coniuncta est particula nostri matris [particulae?]: & per expositionem eorum super eo passu: ubi Moyses in peccato tituli dixit: Dele me. Et per dicta in libro zoar super eo textu: Et eius liuore sanati sumus: redarguuntur ineuitabiliter Hebraei dicentes: non fuisse consentaneum: ut mors Christi satisfaceret pro peccato humani generis.

By the response of the Kabbalists to the question why in the book of Numbers there is joined the particle of our mother [——], and by their exposition upon that passage where Moses, in the sin of the [golden-calf] inscription, said "Blot me out," and by [the things] said in the book Zohar upon that text "And by His bruise we are healed," the Hebrews are ineluctably refuted who say that it was not fitting that the death of Christ should satisfy for the sin of the human race.

25. Qui[d] illud cabalista habet concedere ex dictis doctorum suae scientiae: hoc manifeste dictiu[m]: q[uo]d peccatum originale in adueniens messiae expiabitur.

Which [thing] the Kabbalist has to concede from the sayings of the doctors of his science — this manifestly being said — that original sin will be expiated at the coming of the Messiah.

26. Ex principiis cabalistarum euidenter elicitur q[uo]d per aduentum messiae tolletur circumcisionis necessitas.

From the principles of the Kabbalists it is evidently drawn out that through the coming of the Messiah the necessity of circumcision will be taken away.

27. Per dictionem [——, blank] quae ibis ponitur in illo textu in principio creauit Deus caelum & terra[m]: ego credo significari a Moyse creationem naturae intellectualis & naturae animalis: quae naturali ordine praecessit creationem caeli & terrae.

By the word [——], which is set [in the form] ibis in that text "In the beginning God created heaven and earth," I believe to be signified by Moses the creation of the intellectual nature and of the animal nature, which by natural order preceded the creation of heaven and earth.

28. Quod dicitur a Cabalistis q[uo]d linea uiridis gyrat uniuersum: conuenientissime dicitur ad consensum: quam ultimam diximus ex mente Porphyrii.

What is said by the Kabbalists, that the green line girds the universe, is most fittingly said in agreement with that last [opinion] which we said [to be] from the mind of Porphyry.

29. Necessario habent concedere Cabaliste se[n]sum sua principis q[ui]a eius Messiae futurus q[uo]d talis: ut deo uere dicatur q[uo]d est Deus & dei filius.

The Kabbalists necessarily have to concede, [according to] the sense of their own principles, that their Messiah, who is to come, [is] such that [it is] truly said of God that He is God and the Son of God.

30. Cum audis Cabalistas ponere in Thesa informitatem: intellige informitatem per antecedentiam ad formalitatem: non per priuationem.

When you hear the Kabbalists posit formlessness in Thesa [Tehom?], understand the formlessness [to be] by antecedence to formality, not by privation.

31. Si duplex Aleph quod est in textu: Non auferetur sceptrum &c. ad inuocentem ad duplex Aleph quod est in textu: Deus pos[uit] sedit me ab initio: &c. ad duplex Aleph quod est in textu: Terra autem erat inanis: per unum Cabalae intelligamus: ibi Iacob de illo uero Messia loquitur qui fuit Iesus Nazarenus.

If by one [point] of Kabbalah we understand the double Aleph which is in the text "The sceptre shall not be taken away &c." [referring it] to the double Aleph which is in the text "God set [me] [the LORD] possessed me from the beginning &c.," [and] to the double Aleph which is in the text "But the earth was void," — [then] there Jacob speaks of that true Messiah who was Jesus the Nazarene.

32. Per dictionem [— Aleph Yod, blank] quae scribitur per Aleph [— blank] Iods [— blank] & significat: uirum quae deo attribuitur: cum dicitur. Vir bellis: de trinitatis mysterio per unam Cabalae perfectissime admonemur.

By the word [——], which is written through Aleph [——] [and two] Yods [——], and signifies "man," which is attributed to God when it is said "a man of wars" — we are most perfectly admonished, by one [point] of Kabbalah, concerning the mystery of the Trinity.

33. Per nomen [׳׳׳ — blank] q[uo]d tribus litteris scribitur: ut [׳ — blank] est: & aleph: q[uod] nomen deo proprissime attribuitur: & maxime conuenienter non solum ad Cabalistas qui hoc expresse saepius dicunt: Sed etiam ad theologiam Dyonisii Areopagite: per uiam Cabalae trinitatis mysterium cum possibilitate incarnationis nobis declarat[ur].

By the Name [——] which is written with three letters, as [——] is, and Aleph, which Name is most properly attributed to God, and most fittingly not only according to the Kabbalists, who say this expressly very often, but also according to the theology of Dionysius the Areopagite — through the way of Kabbalah the mystery of the Trinity, with the possibility of the Incarnation, is declared to us.

34. Si deus sit se ut ab initum sit ut unum: q[uia] secundum se intelligitur ut ab eo procedere: Sed separationem a rebus & omnimodam sui in seipso clausionem & extremam in remotissimo suae diuinitatis recessu profundissimam: ut solitariam: recessione[m]: deo in se intelligimus: ipso penissime in abysso suarum tenebrarum se contegente: & nullo modo in dilatatione: ac profusione suarum bonitatum: ac fontium splendoris se manifestante.

If God be Himself such that He is "from the beginning," [such that He is] one — because according to Himself He is understood as proceeding from Himself — but separation from things, and an all-manner enclosing of Himself within Himself, and the most profound recession, [being] in the remotest withdrawal of His divinity, [that recession being] as it were solitary, we understand of God in Himself, He covering Himself most utterly in the abyss of His own darkness, and in no way manifesting Himself in the dilation and outpouring of His goodnesses and of the founts of splendour.

35. Ex praecedenti conclusione intelligi potest cur dicatur apud cabalistas q[uod] deus induit se decem uestimentis quando creauit secula[m].

From the preceding conclusion it can be understood why it is said among the Kabbalists that God clothed Himself in ten garments when He created the age.

36. Qui intellexerit in dextrali coordinatione subordinationem pietatis ad sapientiam: perfecte intelliget per uiam Cabalae quomodo Abraham in die suo per rectam lineam uidit diem Christi & gauisus est.

He who shall have understood, in the right-hand coordination, the subordination of piety to wisdom, will perfectly understand through the way of Kabbalah how Abraham in his day, by a right line, saw the day of Christ and was glad.

37. Effectus qui sunt sequuti post mortem Christi debent conuincere quemlibet Cabalistam: q[uod] Iesus Nazarenus fuit uerus Messias.

The effects which followed after the death of Christ ought to convince any Kabbalist that Jesus the Nazarene was the true Messiah.

38. Ex hac conclusione & trigesima superius posita sequitur q[uod] quilibet Cabalista habet concedere q[uo]d interrogatus Iesus quis esset: recte respondit dicens: Ego sum principium qui loquor uobis.

From this conclusion and the thirtieth posited above it follows that any Kabbalist has to concede that Jesus, asked who He was, rightly answered, saying "I am the beginning, who speak to you."

39. Hoc habent ineuitabiliter concedere Cabalistae q[ui] uerus messias [hic erat] per aquam homines purgabit.

This the Kabbalists have ineluctably to concede: that the true Messiah [was He who] will purge men by water.

40. Sciri potest in Cabala per mysterium me[m] clausi cur post se Christus miserit paraclytum.

It can be known in Kabbalah, through the mystery of the closed Mem, why Christ sent after Himself the Paraclete.

41. Sciri potest per fundamenta cabalae q[ui] recte dixerit Iesus: Antequam nasceretur Abraam ego sum.

It can be known by the foundations of Kabbalah why Jesus rightly said: "Before Abraham was born, I am."

42. Per mysterium duarum litterarum [׳׳ — blank] & [׳ — blank] od scitur quomodo ipse messias ut deus fuit principium [suiipsius] ut homo.

By the mystery of the two letters [——] and Yod it is known how the Messiah Himself, as God, was the beginning [of Himself] as man.

43. Sciri ex cabala per mysterium partis septentrionalis: cur ius q[ui] dicabit deo suum filium cum aqua baptismi unietur & spiritus sanctus cum igne.

It is known from Kabbalah, through the mystery of the northern part, why he who consecrates his son to God is united with the water of baptism, and the Holy Spirit with the fire.

44. Per eclipsi[m] solis q[uae] fuit in morte Christi: sciri potest se[cundu]m fundamenta cabalae q[ui] ille passus sit dei filius & uerus messias.

By the eclipse of the sun which was at the death of Christ, it can be known, according to the foundations of Kabbalah, why the Son of God and true Messiah suffered.

45. Qui sciuerit proprietatem Aquilonis in cabala: sciet cur sathan Christo promisit regna mundi si cadens eum adorasset.

He who shall have known the property of the North in Kabbalah will know why Satan promised Christ the kingdoms of the world if, falling down, he had adored him.

46. Quicquid dicant ceteri cabalistae: ego decem sapheras: sic dec[em] numerationibus correspondere dico: ut ab aedificio incipiendo Iupit[er] sit quarta numerationis: Sed sexta: Saturnus septimo: Venus octauo: Mercurius nona[e]: Luna decima: tum supra aedificium firmamentum tertiae. Primum mobile secunda[e]: caelum empyreum decima.

Whatever the other Kabbalists say, I say that the ten sefirot correspond to the ten Numerations thus: that, beginning from the Building, Jupiter is the fourth of the numeration; but the sixth, Saturn the seventh, Venus the eighth, Mercury the ninth, Moon the tenth; then above the Building, the firmament the third, the Primum Mobile the second, the empyrean heaven the tenth [first].

47. Quicquid sciuerit correspondentiam decem praeceptorum ad prohibita per coniunctionem ueritatis astrologicae cum ueritate theologica: uidebit ex fundamento nostro praecedentis conclusionis: quicquid alii dicant Cabalistae: primum praeceptum primae numerationi correspondere: Secundum secunda[e]: Tertium tertia[e]: Quartum septima[e]: Quintum quarta[e]: Sextum quinta[e]: Septimum nona[e]: Octauum octaua[e]: Nonum sexta[e]: Decimum decima[e].

Whoever shall have known the correspondence of the ten precepts to the prohibitions, through the conjunction of astrological truth with theological truth, will see from our foundation of the preceding conclusion — whatever the other Kabbalists say — that the first precept corresponds to the first numeration, the second to the second, the third to the third, the fourth to the seventh, the fifth to the fourth, the sixth to the fifth, the seventh to the ninth, the eighth to the eighth, the ninth to the sixth, the tenth to the tenth.

48. Cum dicunt cabalistae a septima & octaua peten[do] filios: ita dicas: in merchiaua inferiori accepit: ut ab una petatur: ut det: ab altera ut prohibeat. Et q[ui]a det q[ue] prohibeat: potest intelligere ex praecedentibus conclusionibus q[ui] fuerit intelligens in Astrologia & cabala.

When the Kabbalists speak of seeking sons from the seventh and the eighth, you should say thus: in the lower merkabah [one] receives, that from the one [it] be sought that [it] give, [and] from the other that [it] prohibit. And [as to] which gives and which prohibits, he can understand from the preceding conclusions who shall have been intelligent in Astrology and Kabbalah.

49. Sciri fuit luna a plena in Salomone: sicut fuit plenus Sol in uero Messia qui fuit Iesus: & de correspondentia ad diminutionem lunae in sedechia potest q[uis] coniectare si profundus sit in cabala.

It was known [that] the Moon [was] from the full in Solomon, just as the Sun was full in the true Messiah, who was Jesus; and concerning the correspondence to the diminution of the Moon in Zedekiah one can conjecture, if he be profound in Kabbalah.

50. Ex praecedenti conclusione intelligi potest cur euangelista Matheus in q[ua]ttuordecim illis generationibus ante Christum quasdam dimiserit.

From the preceding conclusion it can be understood why the evangelist Matthew, in those fourteen generations before Christ, omitted certain [ones].

51. Cum fieri lucem nihil sit aliud q[uam] participare lucem: conuenienter est ualde illa cabalistarum expositio: ut in q[ua] fiat lux: per lucem speculum lucens intelligamus: & in q[ua] facta est lux: speculum non lucens.

Since for light to come to be is nothing other than to participate light, that exposition of the Kabbalists is very fitting: that by "Let there be light" we understand the shining mirror through light, and by "and the light was made" the non-shining mirror.

52. Quod dicunt Cabaliste beatificandos nos in speculo lucente reposito sanctis in futuro seculo: idem est praecise: sequendo fundamenta eorum cum eo q[uod] nos dicimus speculo beatificandos sanctos in filio.

What the Kabbalists say, that we are to be beatified in the shining mirror reserved for the saints in the future age, is precisely the same — following their foundations — with what we say, that the saints are to be beatified in the Son [as] mirror.

53. Q[uod] quod dicunt Cabaliste: lumen repositum in septulo lucere plus q[uam] lumen relictum: mirabiliter conuenit arithmeticae pythagoricae.

What the Kabbalists say, that the light reserved in the seventh shines more than the light left [behind], agrees marvellously with Pythagorean arithmetic.

54. Qui sciuerit explicare quaternarium: in denarium: habebit modum si sit peritus Cabalae deducendi ex nomine ineffabili nomen .lxxii. litterarum.

He who shall have known how to unfold the quaternary into the denary will have the way, if he be skilled in Kabbalah, of deducing from the ineffable Name the Name of seventy-two letters.

55. Per praecedentem conclusionem potest intelligens in Arithmetica formali intelligere q[uod] operari per semaphoras est proprium rationalis naturae.

By the preceding conclusion one intelligent in formal Arithmetic can understand that to operate through the semaphorae [the Names] is proper to rational nature.

56. Rectius foret illud Becadmin q[uo]d ponit glosa chaldaica super dictione[m] Breſit: exponere de sapientialibus ideis: q[uam] de triginta duabus uiis ut dicunt alii Cabaliste: utru[m]q[ue] tamen est rectum in Cabala.

It would be more correct to expound that Becadmin which the Chaldaean gloss sets upon the word Bereshit concerning the sapiential Ideas, rather than concerning the thirty-two paths, as the other Kabbalists say; nevertheless both are correct in Kabbalah.

57. Qui profunde considerauerit q[uo]d quadruplicem rerum statum. Primo unionis & stabilitate missionis: Secundo processionis: Tertio reuersionis: Q[uar]to beatificae reunionis: Videbit litteram [׳ — blank] cum prima littera primum: cum media[m] mediat: medium cum ultimo terminis operari.

He who shall have considered profoundly the fourfold state of things — first, of union and the stability of mission; second, of procession; third, of reversion; fourth, of beatific reunion — will see the letter [——] operate, with the first letter the first, with the middle [the] middle, [and the] middle with the last by the terms.

58. Ex praecedenti conclusione potest contemplatiuus homo intelligere cur lex dei a Beth littera incipit: de qua scribitur q[uo]d est immaculata: q[ui]a erat cum eo cuncta componens: q[uo]d est conuertens animam: & q[uo]d facit dare fructum in tempore suo.

From the preceding conclusion the contemplative man can understand why the law of God begins from the letter Beth — concerning which it is written that it is immaculate, because it was with Him composing all things, and that it is [the law] which converts the soul, and which makes [one] give fruit in its time.

59. Per eandem conclusionem sciri potest q[ui]dem filius q[ui] est sapientia patris: est qui omnia unit in patre: & per quem omnia facta sunt: & quo omnia conuertuntur: & in quo demu[m] sabbatizant omnia.

By the same conclusion it can be known that the Son, who is the Wisdom of the Father, is He who unites all things in the Father, and through whom all things were made, and to whom all things are converted, and in whom at last all things sabbatize.

60. Qui profunde considerauerint nouenarium beatitudinum nu merum: de quo apud Matheum in euangelio: uidebit illas mirabiliter conuenire nouenario nouem numerationum quae sunt in fris [in superioribus] prima[m]: q[uae] est inaccessibilis diuinitatis abyssus.

He who shall have considered profoundly the novenary number of the beatitudes — concerning which [is treated] in Matthew in the gospel — will see those marvellously agree with the novenary of the nine Numerations which are [in the higher region]: the first [being] the inaccessible abyss of the divinity.

61. Sicut Aristoteles diuiniorem philosophiam q[uam] philosophi antiqui sub fabulis: & apologis uelarisse ipse sub philosophicae speculationis facie dissimulauit: ita Rabi Moyses sub uerborum breuitate obscuritatisq[ue] superficialis [in libro] qua a latinis dicitur dux: nec[trorum] dum per superficialem uerborum corticem uidetur cum Philosophis ambulare: per latentes profundi sensus intelligenti: my[ster]ia complectitur Cabalisticae.

Just as Aristotle dissimulated, under the face of philosophical speculation, the more divine philosophy which the ancient philosophers had veiled under fables and apologues, so Rabbi Moses [Maimonides], under brevity of words and superficial obscurity [in the book] which by the Latins is called the Guide [of the Perplexed], while through the superficial bark of the words he seems to walk with the Philosophers, embraces, through the latent [meanings] of a profound sense — to the [reader who] understands — the mysteries of Kabbalah.

62. In textu Audi Israhel dominus deus noster dominus unus: rectius est ut intelligamus ibi in collectio[ne] ab inferiori ad superius: & a superiori ad inferius: & a superius bis.

In the text "Hear, O Israel, the Lord our God [is] one Lord," it is more correct that we understand there, in the gathering, [an ascent] from the lower to the higher, and from the higher to the lower, and from the higher [again] twice.

63. Rectius est ut A M E N siphi heret dicat: & regnum: ut per uiam numeris ostenditur: q[uo]d dicat regnum tantum: ut q[ui]dam uoluit.

It is more correct that Amen should say "[the] sceptre [is] His" and "the kingdom," as is shown by the way of numbers, [rather] than that it should say "the kingdom" only, as a certain one wished.

64. Ego animam nostram ita decem sephiroth adapto: ut per unitatem suam sit cum primae per intellectum: cum secunda[m] per rationem: cum tertia[m] per superiorem occupicebilem: cum quarta[m] per superiorem irascibilem: cum quinta[m] per liberum arbitrium: cum sexta[m] per hoc totum ut ad superiora se conuertitur: cum septima[m] ut ad inferiora: cum octaua[m] & mixtum ex utroq[ue] potius q[uam] in differentiam uel alternarium adhaesionem: & nona[m] continetam cum nona[m] & per potentiam quae inhabitat primum ha bitaculum cum decima[m].

I so adapt our soul to the ten sefirot that, by its unity, it is with the first through the intellect; with the second through reason; with the third through the higher [seat of the] occupiabile [the contemplable]; with the fourth through the higher irascible; with the fifth through free will; with the sixth through this whole, as it is turned toward the higher; with the seventh, as toward the lower; with the eighth, [as] the mixture from both, rather than [in] a difference or an alternating adhesion; and [with] the ninth [as] contained with the ninth; and, through the power which inhabits the first habitation, with the tenth.

65. Per dictum Cabalistarum q[uod] Caeli sunt ex igne & aqua: simul & ueritatem Theologicam de ipsis sephiroth nobis manifestat: & philosophicam unitatem q[uod] elementa in caelo sint tantum secundum actiuam uirtutem.

By the saying of the Kabbalists that the Heavens are from fire and water, [Kabbalah] manifests to us at once the theological truth concerning the sefirot themselves, and the philosophical unity, that the elements are in heaven only according to [their] active power.

66. Qui sciuerit quid sit denarius in Arithmetica formali: & cognouerit naturam primi numeri sphaerici: sciet illud q[uo]d ego adhuc apud Cabalistam non legi: q[uod] est fundamentum secreti magni Iobelei in Cabala.

He who shall have known what the denary is in formal Arithmetic, and shall have known the nature of the first spherical number, will know that which I have not yet read in [any] Kabbalist — [a thing] which is the foundation of the great secret of the Jubilee in Kabbalah.

67. Ex fundamento praecedentis conclusionis sciri pariter potest secretum quinquaginta portarum intelligentiae: & millesimae generationis & regni omnium seculorum.

From the foundation of the preceding conclusion can likewise be known the secret of the fifty gates of intelligence, and of the thousandth generation, and of the kingdom of all the ages.

68. Per modum legendi sine punctis in lege: & modus scribendi res diuinas & unialia continentia per indeterminatum ambitum rerum diuinarum nobis ostenditur.

By the manner of reading without points [vowel-points] in the Law, the manner of writing divine things and the unial contents through the indeterminate compass of divine things is shown to us.

69. Per id quod dicunt Cabaliste de aegypto & attestata est experientia habemus credere q[uo]d terra aegypti sit in analogia: & sub ordinatione proprietatis potentiae.

By that which the Kabbalists say concerning Egypt — and experience has attested [it] — we have to believe that the land of Egypt is in analogy, and under the ordination of the property of [the] power.

70. Sicut uera astrologia docet nos legere in libro dei: ita Cabala docet nos legere in libro legis.

Just as true astrology teaches us to read in the book of God, so Kabbalah teaches us to read in the book of the Law.

71. Sicut uera astrologia docet nos legere in libro dei: ita Cabala docet nos legere in libro legis.

[Closing thesis — repeats the foregoing as the work's final sentence:] Just as true astrology teaches us to read in the book of God, so Kabbalah teaches us to read in the book of the Law.

Finis.

The End.

Ioannes Picus Mirandulanus — Conclusiones Nongentae