“Here is one of my greatest treasures. It is the Clavicula Salomonis; and I have much reason to believe that it is the identical copy which belonged to the greatest adventurer of the eighteenth century, Jacques Casanova. You will see that the owner’s name had been cut out, but enough remains to indicate the bottom of the letters; and these correspond exactly with the signature of Casanova which I have found at the Bibliothéque Nationale. He relates in his memoirs that a copy of this book was seized among his effects when he was arrested in Venice for traffic in the black arts; and it was there, on one of my journeys from Alexandria, that I picked it up.”
He replaced the precious work, and his eye fell on a stout volume bound in vellum.
“I had almost forgotten the most wonderful, the most mysterious, of all the books that treat of occult science. You have heard of the Kabbalah, but I doubt if it is more than a name to you.”
“I know nothing about it at all,” laughed Susie, “except that it’s all very romantic and extraordinary and ridiculous.”
“This, then, is its history. Moses, who was learned in all the wisdom of Egypt, was first initiated into the Kabbalah in the land of his birth; but became most proficient in it during his wanderings in the wilderness. Here he not only devoted the leisure hours of forty years to this mysterious science, but received lessons in it from an obliging angel. By aid of it he was able to solve the difficulties which arose during his management of the Israelites, notwithstanding the pilgrimages, wars, and miseries of that most unruly nation. He covertly laid down the principles of the doctrine in the first four books of the Pentateuch, but withheld them from Deuteronomy. Moses also initiated the Seventy Elders into these secrets, and they in turn transmitted them from hand to hand. Of all who formed the unbroken line of tradition, David and Solomon were the most deeply learned in the Kabbalah. No one, however, dared to write it down till Schimeon ben Jochai, who lived in the time of the destruction of Jerusalem; and after his death the Rabbi Eleazar, his son, and the Rabbi Abba, his secretary, collected his manuscripts and from them composed the celebrated treatise called Zohar.”
“And how much do you believe of this marvellous story?” asked Arthur Burdon.
“Not a word,” answered Dr Porhoët, with a smile. “Criticism has shown that Zohar is of modern origin. With singular effrontery, it cites an author who is known to have lived during the eleventh century, mentions the Crusades, and records events which occurred in the year of Our Lord 1264. It was some time before 1291 that copies of Zohar began to be circulated by a Spanish Jew named Moses de Leon, who claimed to possess an autograph manuscript by the reputed author Schimeon ben Jochai. But when Moses de Leon was gathered to the bosom of his father Abraham, a wealthy Hebrew, Joseph de Avila, promised the scribe’s widow, who had been left destitute, that his son should marry her daughter, to whom he would pay a handsome dowry, if she would give him the original manuscript from which these copies were made. But the widow (one can imagine with what gnashing of teeth) was obliged to confess that she had no such manuscript, for Moses de Leon had composed Zohar out of his own head, and written it with his own right hand.”
Arthur got up to stretch his legs. He gave a laugh.
“I never know how much you really believe of all these things you tell us. You speak with such gravity that we are all taken in, and then it turns out that you’ve been laughing at us.”
“My dear friend, I never know myself how much I believe,” returned Dr Porhoët.