[84] This is true, but it is only the science of this world in the sense that the greater includes the lesser. It is really the supernal knowledge which is called Daath in Kabalism, arising from the union of Chokmah and Binah, or Wisdom and Understanding.
[85] The commentary of the Zohar on Genesis, vi. 2—“the sons of God saw the daughters of men that they were fair”—affirms that the angels were cast out of heaven as soon as they had conceived the desire therein suggested. Aza and Azael were the chiefs of these fallen spirits. Subsequently they taught Magic to men.
[86] The design of the builders, according to the Zohar, Part I, Fol. 75a, was to abandon the celestial domain for that of Satan. They desired to rebuild heaven, apparently in the likeness of their own evil desires. They were the same quality of souls as the “giants in the earth in those days” and “the mighty men which were of old, men of renown.” See Genesis, c. vi. v. 4 and Zohar, Part I, Fol. 25b.
[87] Zoharic Kabalism was dissatisfied with the visitation of the offence of Ham on his apparently innocent son, Canaan, and it accounted for the malediction pronounced upon the latter by the fact that he had removed the testes from the person of his grandfather Noah. On the surface this is a ridiculous enormity, but it is a concealed intimation that the whole Noetic myths is, like Paradise itself, a mystery of sex shadowed forth in symbolism.
[88] It should be needless to say that this is a mere presumption and is not even founded on any legend concerning the travels of Plato. He is said to have been in Egypt for a period which has been estimated at thirteen years.
[89] He was a disciple of Plato who is supposed not only to have been illustrious for his knowledge of geometry but to have paid the usual pilgrim’s visit to Egypt and to have returned an adept in astronomy.
[90] We have, unhappily, to remember that Éliphas Lévi himself wrote a great deal, and assuredly to little purpose, on the subject of squaring the circle and on perpetual motion. Elsewhere he tells us that the revolution of a square about its centre describes a circle, and thus the circle is squared. He also invented, in imagination, a clock which wound itself up in the process of running itself down, and this was perpetual motion—presumably, unless the mechanism happened to stop working or to wear itself out. The reader may settle for himself whether in these phantasies he was in hiding like an adept or pursuing like a fool.
[91] The only remark which is requisite on this chapter is that it involves throughout an abuse of the word Mysticism, which has nothing to do with religious anarchy, sects or magic. See, however, my preface to the present translation.
[92] The history of persecution may be left to speak for itself on the validity of this plea and the postulated principle mentioned by Éliphas Lévi may even be thought to have concealed a stab from behind in the dark. In any case, the alleged horror of blood is best illustrated by the method of pyre and faggot.
[93] “Change not the barbarous names of evocation,” says one of the oracles attributed to Zoroaster, as we have seen, and the reason given is because of their “ineffable power.” This was the true Zoroaster of Éliphas Lévi, and he was not, ex hypothesi, an exponent of Black Magic. “Barbarian words and signs unknown” are not less in favour with the so-called white variety.