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of sex. The male principle, called Abba, is white and of an active nature, appearing especially in the Sephirah Love, but also at the bottom of the three Sephiroth on the right side. The female principle, on the other hand, which owes its origin to the male principle, is red and of a receptive nature. It is mainly visible in the Sephira Justice, but is also at the bottom of the three Sephiroth on the left. The sign of the male principle is the "Y," that of the female the "H" in the divine name YHVH. What we learn is this: the Sephiroth teach that everything which exists is imperishable and like God. As nothing perishes in the world or is fully annihilated, thus the stamp and seal of divinity is stamped on all beings. God as the Invisible and Endless (En Soph) became visible and intelligible by the Sephiroth; the human mind can come to him, can know and conceive him.
The Realm of Evil.—Besides the heavenly realm of the Sephiroth of light or of the good, there is also a realm of the Sephiroth of darkness or of evil. Over against the supreme emanation of light, the Adam Kadmon, stands as opponent the Adam Belial. The same is the case with every light-sephirah, it is opposed by a Sephirah of darkness. Thus both are related to one another as the right side to the left; the lightSephiroth form the right side, the darknessSephiroth the left side (sitra achra). The realm of darkness is figuratively called also the kingdom of Cain, Esau and Pharaoh (Zohar, I, 55a). Like the kingdom of light that of darkness has ten degrees. As the kingdom of light is inhabited by good spirits, so the kingdom of darkness is inhabited by evil spirits (demons, shells). Their prince is called Samael (angel of poison or of death); his wife is called the Harlot or the Woman of Whoredom. Both are thought of as having intercourse with each other just as in the realm of light God as king has intercourse with Malchuth as queen. Through the influence of the evil powers the creation is continually disturbed. Men are seduced to apostasy from God, and thus the kingdom of the evil grows and the Keliphoth or shells increase. In the figurative language of the Zohar this disturbance of the creation is described as if the king and queen kept aloof from each other and could not work together for the welfare of the world. But this discord is finally harmonized by repentance, selfmortification, prayer and strict observance of the prescribed ceremonies, and the original harmony of things is again restored. It must be observed however that the teaching about the opposition of the two kingdoms belongs to the later doctrines of the Cabala and its development belongs to the thirteenth century.
Closely connected with the doctrine about evil is that of the Messiah. His coming takes place when the kingdom of the Keliphoth is overcome through the pious and virtuous life of men here on earth; then also takes place the restoration of the original state of affairs (tikkun). Since under his rule everything turns to the divine light, all idolatry ceases, because the Keliphoth no longer seduce men to apostasy. Cabala as mistress, rules then over the slave philosophy. In the upper world, too, great changes take place at the coming of the Messiah. The king again has intercourse with the queen. Through their copulation the divinity regains the destroyed unity. But Wunsche says that cabalistic literature, especially the Zohar, often describes this union of the king and the queen in terms bordering on shamelessness and shocking to decency and morals.
The whole universe, however, was not complete, and did not receive its finishing stroke till man was formed, who is the acme of creation, and the microcosm uniting in himself the totality of beings.7 The lower man is a type of the heavenly Adam Kadmon.8 Man consists of body and soul. Though the body is only the raimant or the covering of the soul, yet it represents the Merkaba (the heavenly throne-chariot). All members have their symbolic meaning. Greater than the body is the soul, because it emanates from the En Soph and has the power to influence the intelligible world by means of channels (sinnoroth) and to bring blessings upon the nether world. The soul is called nephesh, "life," ruach, "soul," and neshama, "spirit." As ncshama, which is the highest degree of being, it has the power to come into connection with God and the realm of light; as ruach it is the seat of good and evil; as nephcsh it is immediately connected with the body and is the direct cause of its lower functions, instincts, and animal life.
Psychology.—Like Plato, Origen, etc., the Cabala teaches a pre-existence of the soul.9 All souls destined to enter into human bodies existed from the beginning. Clad in a spiritual garb they dwell in their heavenly abode and enjoy the view of the divine splendor of the Shechinah. With great reluctance the soul enters into the body, for as Zohar, II, 96b, tells us, the soul, before assuming a human body, addresses God: "Lord of the Universe! Happy am I in this world, and do not wish to go into another where I shall be a bondmaid, and be exposed to all kinds of pollutions." Llere, too, we notice again the influence of Platonic and Philonian doctrines. In its original state each soul is androgynous, and is separated into male and female when it descends on earth to be born in a human body. At the time of marriage both parts are united again as they were before, and again constitute one soul (Zohar, I, 9lb). This doctrine reminds us of Plato and Philo no less than that other (viz. of <W/xi'?7<m) that the soul carries her knowledge with her to the earth, so that "every thing which she learns here below she knew already, before she entered into this world" (Zohar, III, 61b), Of great interest is the metempsychosis of the Cabala. How this doctrine, already espoused by the Egyptians, Pythagoreans and Plato, came into Jewish mysticism, is not yet fully explained.10 But it is interesting to learn of the destiny of man and the universe according to the Cabalists.
It is an absolute condition of the soul to return to the Infinite Source from which it emanated, after developing on earth the perfections, the germs of which are implanted in it. If the soul, after assuming a human body, fails during its first sojourn on earth to acquire that experience for which it descends from heaven, and becomes contaminated by sin, it must re-inhabit a body again and again, till it is able to ascend in a purified state. This transmigration or gilgul, however, is restricted to three times. "And if two souls in their third residence in human bodies are still too weak to resist all earthly trammels and to acquire the necessary experience, they are both united and sent into one body, so that they may be able conjointly to learn that which they were too feeble to do separately. It sometimes happens,, however, that it is the singleness and isolation of the soul which is the source of the weakness, and it requires help to pass through its probation. In that case it chooses for a companion a soul which has more strength and better fortune. The stronger of the two then becomes as it were the mother; she carries the sickly one in her bosom, and nurses her from her own substance, just as a woman nurses her child. Such an association is therefore called pregnancy (ibbur), because the stronger soul gives as it were life and substance to the weaker companion."
This doctrine of the Superfoetatio was especially taught by Isaac Loria or Luria. It is obvious that this doctrine of the Ibbur naturally led to wild superstition and fraudulent thaumaturgy. Loria himself claimed to have the soul of the Messiah ben Joseph. Connected with Loria's system is the doctrine of the Kawana, by which is meant the absorbed state of the soul in its direction towards God when performing the ceremonies, in prayer, self-mortification, in the pronunciation of the divine name and reading of the Zohar, whereby the bounds are broken and the fulness of blessing from the upper world is brought down upon the lower.
The world, being an expansion of the Deity's own substance, must also share ultimately that blessedness which it enjoyed in its first evolution. Even Satan himself, the archangel of wickedness, will be restored to his angelic nature, since he, too, proceeded from the Infinite Source of all things. When the last human soul has passed through probation, then the Messiah will appear and the great jubilee year will commence, when the whole pleroma of souls (otzar ha-neshamoth), cleansed and purified shall return to the bosom of the Infinite Source and rest in the "Palace of Love" (Zohar, II, 97a).
Mystic Interpretation.—The exegetical ingenuity of the Cabala is interesting to the theologian. The principle of the mystic interpretation is universal and not peculiar to one or another school, as every one will perceive in ecclesiastical history, and even in the history of Greek literature. We find it in Philo, in the New Testament, in the writings of the fathers, in the Talmud, and in the Zohar; and the more such an interpretation departed from the spirit of the sacred text, the more necessary was it to