The Book of Concealed Mystery (Siphra Dtzenioutha) · 7 of 9 · tr. S.L. MacGregor Mathers
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The four wheels are their correlatives under the second Sephira, on their four sides--namely, the four elements of the air, fire, water, and earth, which are the abodes of the spirits of the elements, the sylphs, salamanders, undines, and gnomes, under the presidency of the tenth Sephira.] 33.
The serpent (which was made from the rod of Moses--that is, the shell--NVOH, Nogah , or splendour) which rusheth forth with three hundred and seventy leaps (the thirty-two names together with the five letters of ALHIM, Elohim , which make 37, multiplied by the p.
105 decad 370, and the judgments of the bride are denoted, to which that shell directeth his springs, because he is of middle nature betwixt the holy and the profane).
"He leapeth upon the mountains, and rusheth swiftly over the hills," like as it is written (Cant.
ii.
8.
That is, he leapeth high above the rest of the shells).
He holdeth his tail in his mouth between his teeth (that is, his extremity, by which he is linked to the shells, turneth towards his other extremity wherewith he looketh towards holiness).
He is pierced through on either side (so that he may seek to receive the superior and inferior nature).
When the chief ariseth (who is Metatron ) he is changed into three spirits (that is, he assumeth the nature of three inferior shells).
["Nogah" is also the qabalistical title of the sphere of the planet Venus.
MTTRVN, Metatron , or Methraton, is the particular intelligence of the first Sephira, and is called the "Prince of Faces;" he is said also to have been the "ruler of Moses." Methraton has the same numeration as ShDI, Shaddai , the Almighty.] 34.
(But concerning Metatron) it is written, Gen.
v.
22: "And Enoch walked with the Elohim" (because out of Enoch, Metatron is formed).
And it is written, Prov.
xxii.
6: "Enoch hath been made into a boy, according to his path." (That is, "hath been changed into") the boy (namely, Metatron, who is spoken of under his name NOR, Nour , which meaneth a "boy").
["Enoch hath been made into a boy," &c.
This peculiar rendering of the passage, "Train up a child in the way," &c., arises from reading in the Hebrew text ChNVK, Chanokh , Enoch, instead of ChNK, Chanekh , "train up," or "instruct."] 35.
With the Elohim, and not with the Tetragrammaton (because he himself is referred unto the path of the queen, to whom is attributed this name of Rigour).
"And he existed not" (longer) under this name (Enoch), because the Elohim took him in order that he might be called by this name.
(For this name is communicable unto the angels, p.
106 and in the first instance unto this chief among them, namely, Metatron.) 36.
There are three houses of judgment given, which are four (that is, the three letters IHV, referred into the understanding, which yield the four letters of the Tetragrammaton, pointed with the vowel points of the name Elohim.
For) there are four superior houses of judgment (the four said Tetragrammatic letters) and four inferior (which are the four letters ADNI, Adonaï , belonging unto the kingdom).
For it is written, Lev.
xix.
The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.
Links four wheels, elements, and elemental spirits in a correlated cosmic structure reflecting divine levels.
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
[auto] Describes a hierarchy where elemental spirits reside under the presidency of higher Sephirot.
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
Describes Enoch's transformation into the angelic being Metatron through divine taking and name change.
Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.
Use of names and numbers implies ritual or magical engagement with divine powers.