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the Christian Cabala

you may want to read my articles about "the philosophical renaissance in italy" and "the occult renaissance" first to put things in a wider
perspective and for background information. also i have more articles about the jewish kabbalah which you may want to read first.

Never had I consulted so much literature for one article. First I thought that there was
hardly any information about the Christian Cabala, but digging deeper I found out that
there is quite some literature about the subject. Often as a (small) part of another
investigation (such as Renaissance magic or Jewish Kabbala) but also as a separate
subject. Unfortunately these books are not always too good and mostly virtually
unavailable. Most literature I had to get from different libraries throughout the country
and of course the Bibliotheca Philosophica Hermetica in Amsterdam. At the bottom of
this article you will find titles that I used and which you may want to look for. Often
like with the Christian Cabalists themselves, older investigations are copied with
mistakes and everything, but sometimes investigators of the Christian Cabala came
to very different conclusions.

My aim for this article is to give you a general idea of the history of the Christian
Cabala separately and combined with that of the Jewish Kabbala and their mutual
influences; and to compare some ideas from both traditions to give you an idea of
where the differences and similarities are.

Asterixes refer to the bibliography below, under *further*reading*. Also I give

alternative writings of names of people that I mention. It doesn’t look too great, but it
will help you a lot when you start your own searches.

Short history the Kabbala

Of course I can’t start to

speak of the Christian
Cabala when you have no
information about the
original version. A short
article within these pages
may be helpful and also
the longer one about the
Tree of Life (Etz
Chayyim). Maybe some
book reviews can be
helpful as well.

Here follows a very short

account to refresh you
memory and/or to
introduce you to the world of Jewish mysticism.

The word “Kabbala” means “tradition” and in Hebrew contains of three letters
(normally from right to left) KBL (kaf, bet, lamed). I have the idea that the spelling can
differ in time and context and sometimes it is QBL (qof, bet, lamed), but so far I
haven’t seen a text in Hebrew with the actual word really in it.

Ancient Hebrew had no vowels so it is hard to fill them in sometimes. Also the
transliteration of letters is different, others will tell you that it is caf, bet, lamed, so you
can imagine that ancient Hebrew words are written differently. This is the reason that
you often see “Kabballah”, “Kabbalah”, “Cabala”, Qabbalah or whatever variety you
can think off. The most common way of writing is “Kabbala”. Early Christian Cabalists
usually wrote “Cabala” which is the reason that many people took over this manner of
writing to keep the Jewish “Kabbala” from the Christian “Cabala”. Also there is also
the magical (Crowleyan) “Qabbala”.

The Jewish Kabbala -very bluntly put- is the result of two mystic traditions, the
‘Mercavah’ (chariot) and ‘Hechaloth’ (hallway) traditions that developed towards the
Kabbala from the 3rd century on. ‘Mercavah’ comes from the chariot in Esechiels
vision and the ‘Hechaloth’ are the hallways that the mystic has to pass on his/her way
‘up’. Kabbala came to flourish especially in Spain in the late Middle Ages en the early
Renaissance and in time two kinds of Kabbala developped, the practical and
theoretical, or magical and mystical if you like.

The Kabbalists focus on the sacred Hebrew books of the Torah, also called
Pentateuch which are the five books of Moses and thus the first five books of our Old
Testament. These date from ancient times and contain instructions for daily life.
The study of these books resulted in the Talmud which means ‘study’ or ‘instructions’.
There is a Palestine Talmud dating from the 3rd or 4th century and a Babylonian
Talmud written in the 5th century. The Talmud falls apart in two books, first the
Mishnah (‘repetition’ or teachings about the Torah) and second Gemarah (or
‘expansion’, an explanation of the Mishnah).
Then in the 3rd to 6th century we get the first writing that would be regarded as a
Kabbalistic, the well known Sepher Yetsirah or ‘book of formation’.
Another well-known Kabbalistic text is the Sepher ha-Zohar or the ‘book of splendour’
which first circulated around 1280 and nowadays it is generally thought that it was
written by Moses de Leon (1240-1305), but is said to go back to the teachings of the
2nd century Shimon bar Yochai (135-170).

Kabbalism kept developing also in the time that Renaissance eclectics started to form
a Christian version of it. Two people that I have to mention in this development are
Moses ben Josef Cordovero (1522-1570) and Isaac ben Solomon Luria (1534-1572).
As a matter of fact these two late-Kabbalistic figures were the originators of the two
major Kabbalistic schools of today. The first worked mostly on the intellectual level
and worked out the speculative Kabbala to an understandable system. Luria was
more of a mystic. Cordovero’s major work is the Pardes Rimmonim (‘a garden of
pomegranates’ - 1591) and his major teachings involve the four levels of
understanding the Zohar. 1) Literal; 2) figurative; 3) moral and 4) esoteric/mystical.
Luria was the one developing the doctrines of ‘tsimtsum’ (or ‘zimzum’) or God’s
withdrawal from creation. This idea was later developed to the idea of the ‘breaking
vessels’ or how the upper sephira of the Kabbalistic Tree (Kether) breaks and flows
over into the second two, which break, etc. It must be noted that Luria wasn’t much of
a writer and his teachings mostly found their ways into the world by his students,
especially Hayim ben Josef Vital (Chayim, Hayyim - 1542-1620).

These scratches of information should be just about enough information to continue

with the Christian Cabala.

A history of the early Christian Cabala

Giovani Pico (or Picus) della Mirandola (1463-1494) claimed to be the first Latin
scholar to study the Kabbala (in his Apologia (‘defence’) of 1487) and many
investigators of the Christian Cabala have followed him in this opinion. Actually Pico
wasn’t the first Christian Cabalist as Gershom Scholem (1897-1982) found out.
Scholem writes: “In fact, a whole chain of facts prove that converted Jews were
producing “Christian Kabbalist” arguments long before Pico. Pico was the first
Christian of non-Jewish origin, but by no means the first Christian, to go through this
kind of process.” (*Dan | p.24)
As early as the 13th century Raymund (or Raymundus, Raimundus, Ramon) Martini
(1220-±1284) wrote in his Pugio Fidei (‘dagger of faith’ - completed after 1278, but
not published until 1651) that the Talmud and Midrash (a more ‘literary’ version of the
Mishnah) had Christian influences and argued that this fact could be used as
Christian propaganda to try to convert Jews. This very idea would become one of the
main reasons for Christian Cabalists to study the Jewish tradition a few centuries
later.
The well-known Kabbalist Abraham ben Samuel Abulafia (1240-1292) was the one
who systemised the jungle of Jewish letter/word-games and already made ‘Christian’
word plays that would later become popular under Christian Cabalists. I will come
back to this later.
The first Jew to be really converted to Christianity was Abner of Burgos (1270-1348)
who became Alfonso of Valladolid in 1320. Strangely enough he had visions of
shifting around letters like Abulafia had.

In the time that Pico was born, many Jews lived in Europe under the tolerant reign of
the Muslims. Especially Spain and southern France were crowded with Jews living
together with Christians and Muslims. This resulted in fertile crossbreeds. Not for
nothing the major Kabbalistic books were written in Spain in this period. When
Christians started to win back territory from the Muslims, times got more difficult for
the Jews as well. The idea rose that when Muslims were removed anyway, why not
kick out the Jews within the same operation (they were -according to Christians- not
only heretics, but also responsible for the plague!)? This process was going on in
Pico’s early years. Jews were driven away from different places from 1477 on until
the big expulsion from Spain in 1492. However many Jews indeed did leave, others
thought of another solution: conversion to Christianity. This way they could stay were
they were, study Jewish writings as sources of the Christian faith and most of all,
continue their Kabbalistic studies (in secret).

A very strange thing is that on one hand Jews were kicked out of the major cities all
over Europe, but on the other hand there was an interest in Jewish scriptures upto
extraordinary high ranks in the Christian hierarchy. It is said that no other than pope
Sixtus IV (1414-1484) ordered for translations of Kabbalistic books and most of them
are still in the Vatican library until the present day! The translations were made by the
Jewish convert Samuel ben Nissim Abulfarash (1226-1286) who after his conversion
named himself Gugliem Raimundo Moncada, but is best known under the name
Flavius Mithridates. Mithridates told the pope that with the Kabbala he could prove
the Christian truths.

The same man was the Jewish friend that taught Pico the Hebrew and Chaldean
languages. He translated many Kabbalistic and non-Kabbalistic works for Pico and
Scholem argues (*Dan | p.20) that the translations in the Vatican library were not
made for Sixtus, but for Pico himself! Mithridates (whose father was already a
translator of Hebrew books) was Pico’s main source of Jewish writings and Pico
didn’t receive the most common Kabbalistic books either! The best-known Kabbalist
whose writings Pico read were those of the earlier mentioned Abulafia. Non-
Kabbalistic writings that Mithridates translated for Pico include the Bible-
commentaries of Menahem Recanati (late 13th to early 14th century). Because there
were not that many more texts that Pico read, Joseph Blau* (1909-1986) states that
Pico’s knowledge of Kabbala was extremely limited. In a way this may be true, but
Philip Beitchman* and Scholem* prove at least a bit otherwise.

Mithridates also introduced Pico to the Sepher ha-Bahir (‘book of brightness’) for
example, which Pico is said to have studied in Hebrew. Bahir is a strange Kabbalistic
work from the Provence from after 1150. The book became important in the Christian
Cabala because it forms the link between the Jewish esoteric tradition and
neoplatonism and gnosticism. It is formed of various ancient Kabbalistic texts and
introduced Kabbalists to the idea of ‘gilgul’ or reincarnation.

Another teacher of Pico’s was still a Jewish Kabbalist in the time the two met:
Yahonan Alemanno who the Jewish scholar Josef Perles (1835-1894) saw as the
most probable person for Pico’s mysterious teacher Dattilo or Dattylus, who wrote a
lot about magic, but published only one book. Dattilo based himself on the Kabbalist
with many names who is best known for his commentary on the Sepher Yetsirah:
Josef ben Shalom Ashkenazi alias Josef the Tall alias Abraham ben David of
Posquières alias Rabad (±1125-1198).

The last big influence of Pico that I want to mention is Paulus (or Pablo) de Heredia
(1408-1486). De Heredia was a convert who had the very irritating habit that
Christians seem to have had for a few centuries already: falsifying Jewish texts and
using these forgeries as arguments. However Mithridates and Pico’s other teachers
probably mentioned this fact to him it seems that the writings of De Heredia had quite
an influence on the thinking of the young Pico who may or may not have known him
personally.

Christian Cabalist approach of Judaism

The early Christian Cabalists had a unique approach to Judaism and their esoteric
teachings. They were not original in the idea that Judaism was a form of pre-
Christianity, but definitely a new view was that Judaic teachings were valuable for
Christianity. Judaism was not wrong and Christianity right, in fact, there was more
truth in Judaism than Christians had always said. This very fact made Christianity as
follower of Judaism even better! The idea of Pico and especially John (Johannes,
Johan) Reuchlin (1455-1522) was that all ancient traditions together form the
hardcore truth of Christianity, especially two. As Reuchlin wrote in a letter to pope
Leo X (1475-1521) (a sprout of the De Medici family, see my article about the
Philosophical Renaissance): “But this task [bringing Pythagoras to the Germans]
could not be accomplished without the Cabala of the Jews, because the philosophy
of Pythagoras had its origins in the precepts of the Cabala, and when in the memory
of our ancestors it disappeared from the Magna Graecia, it lived again in the volumes
of the Cabalists.”

But not only Kabbalist writings were regarded valuable. As we saw before Pico also
had translations of non-Kabbalistic Jewish literature. Mithridates also translated
works of esoteric theological Jewish writers such as Rabbi Judah ben Samuel He-
Chasid of Regensburg (‘the Chasid’ - ?-1217) and Rabbi Aleazar ben Judah ben
Kalonymus of Worms (±1176-1238). He did this in particular for another fan of these
writers Cardinal Egidio (Ægidius) da Viterbi (Viterbo - 1465-1532) and later Reuchlin
seems to have had access to Viterbi’s library. Judah and Eleazar wrote a lot about
the Talmud and Midrash from which Christian Cabalists also found many quotes in
books of Recanati and Josef ben Abraham Gikatilla (or Gikatilia, Gicatila - 1248-
1325). They couldn’t tell apart the theological Talmud commentaries from ‘real
Kabbala’. This ignorance was one of the bigger differences between Jewish and
Christian Kabbalists: the Cabalists had only scatters and had no knowledge of what
was from the Talmudic traditions and what from Kabbalistic. This is not entirely true
though, Reuchlin -as Hebraist- later in his life tried to used this half-faked ignorance
to save as many Jewish books as he could (he was asked which ones should be
burned) by saying that some Talmudic works (which were evil in the eyes of the
Christians) were Kabbalistic (which were allowed for containing Christian truths).

Translations of Hebrew texts

A very interesting subject in the Christian approach to Jewish works is which works
were translated in languages that could be read by Christians and when. There were
a few people who started to make translations of Jewish writings at a remarkably
early time.

I of course mentioned Mithridates a few times already, so I won’t bring him up again.
It becomes more interesting when we turn to the major Kabbalistic texts. Large
sections of the Zohar have been translated by Guillaume Postel (1510-1587) but
these were not published during his life. They did circulate as manuscripts and were
known to most Christian Cabalists of his time. The Hebrew Zohar itself wasn’t
published until 1558 (under protest), but Postel had translated parts of it before that.
The same goes for Postel’s translation of the Sepher Yetsirah. This translation was
published in 1552 when the Hebrew version had yet to come. Many translations of
this short but primary text would follow. An interesting version is the 1642 printing of
Jo(h)annes Stephanus Rittangel(us) (1606-1652), which has both the Hebrew text
and a Latin translation. Postel’s translation was by far not the first. One “master
Isaac” made a translation to Latin as early as 1480 which we will run into a few
paragraphs furtheron.

Joseph Blau* didn’t think too highly of most Christian Cabalists. An exception was the
convert Paul(o) Ricci(o) (Ric(c)ius, originally Paulus Israelita - ±1470-1541). He not
only knew a respectable amount of texts, but also the less well-known texts and he
was the first to systemise the Christian Cabalist doctrines. Ricci was a fervent
translator and his best-known translation is that of the Sha’are Orah of Gikatilla as
the well-known Portae Lucis (‘gates of light’ - 1516). The title page of this work had
the first depiction of the Kabbalistic tree outside a Jewish text. The work speaks
about the gates of understanding which also will be dealt with later.

Another convert that knew “his sources’ sources” (*Beitchman | p.49) was Pietro
(Colonna) di Galatini (Petro Galatino 1460-1540). As with many Jews later, Cabala
caused his conversion to Christianity. To show the Christian truth in Jewish texts he
wrote the book De Arcanis Catholicae Veritatis (‘about arcane Catholic truth’- 1518).
Herein you can find translations of parts of the Zohar, a summary of a text on the
‘Shema Israel’ prayer by Paulus de Heredia and other important texts.

Johannes Pistorius (1546-1608) was one of the councillors of the Hermetic emperor
Rudolf II (1552-1612) of Prague. Pistorius’ “Christian Cabalist Bible” the Artis
Cabalisticae (1587) contains translations of what he regarded a the most important
Cabalist writings: two books of Paul Ricci De Coelesti Agricultura (1514 - a
compilation of texts including Portae Lucis); De Verbo Mirifico and De Arte
Cabalistica of Reuchlin (see later); the 1480 translation of the Sepher Yetsirah;
commentaries of Archangelus (Puteus) de Burgonova (Burgonovo | ?-1571) on
Pico’s Cabalistic conclusions (which were in fact written by his teacher Francesco
Giorgi(o) (Venetus) (Franciscus Giorgius / Zorzi - 1466-1540) but Archangelus
published them after Giorgi’s death under his own name); and more.

The best-known compilation of Kabbalistic and Cabalistic texts if of course the

Kabbala Denundata (part I 1677, part II 1684) of Christian Knorr von Rosenroth
(1636-1689) which came out very late in the Renaissance, but is still regarded as the
most important Christian Cabalist book. Its translations include parts of the Zohar
(some of the more mysterious parts), the earlier mentioned Pardes Rimmonim of
Cordovero, the Sepher ha-Gilgulim (‘book of the transmigration of souls’ - 1684) by
Hayim Vital and other translations. Further a dictionary, explaining diagrams and in
some editions a text by a friend of Knorr’s: Franciscus Mercurius van Helmont (a.k.a.
Peganius - 1577-1644).

Of course these are not the only titles that I could mention, but at least you have an
idea. Often translations were parts of writings of Christian Cabalists which I will turn
to shortly now.

Christian Cabalist ideas and writings

A good introduction to this chapter is a quote from Scholem which I took from the
book of Blau: “Jewish mysticism is concerned with the interpretation of the idea of
God as He himself is creation, revelation and redemption. The Christian interpreters
of Cabala attempt to fuse the specifically Christian concept of the Divine act of
redemption through Jesus with the concepts of creation and revelation common to
both Judaism and Christianity.” (*Blau | p.21)

Christian Cabalists saw Christian truths in the Jewish doctrines, especially that of the
Kabbala. They started to look for similarities, information that they could use and
since it proved that there were Jews who followed the path via Kabbala to
Christianity, soon the idea rose that Cabala may be a very good way to convert Jews.
So then effort was made to prove that Christianity exists in Jewish texts and that
(therefore) Christianity is the follower-up and improvement of Judaism. All this without
losing the respect for Judaism itself by the way.

The first Christian Cabalist Pico didn’t write a whole lot of Cabalistic texts. His well-
known 900 conclusions that he wanted to defend before the church, contain 47
Cabalist conclusions and the 72 derivative theorems thereof. The first 47 are quotes
from a variety of works and the 72 are Pico’s own theories based on the quotes.
These conclusions were fanatically copied and explained by followers of Pico, but
seldom with much originality or new ideas. Pico’s other main Cabalistic work is his
Heptaplus (‘more than seven’? - 1489) which Blau calls a “hardly Cabalistic account
of creation.” (*Blau | p.28), but which definitely has a Cabalistic content as we will see
later.
The early Jewish converts that I spoke of before gave an example of the
‘conversional’ methods of Christian Cabala. An example that I hopefully will be able
to explain without giving the Hebrew text: In the Song of Songs there is a passage
saying ‘in his shadow’. One of the Jewish word-games involves shifting around letters
(‘temurah’) by which way Abulafia rearranged the Hebrew text into ‘his cross’ making
the statement that the text could be explained as ‘in the shadow of the crucified’.
Maybe strange for us modern men, but something of an argument in those times
when you wanted to prove that Christianity can be found within the Torah! '

Shortly after Pico followed John Reuchlin who travelled to Florence to meet Pico.
Their meeting was short and formal, but the two had a lot of ideas incommon.
Reuchlin saw Cabala as “paradisal knowledge that was lost after the fall but [which]
could be divined, if not regained, through quiet contemplation on the Hebrew letters,
self-absorption and the love of God” (*Dan | p.134).
He wrote two Cabalistic books. The first was
published in 1494 and called De Verbo Mirifico (‘about
the wonder-working word’). It is written in the form of a
discussion. At the time of publishing Reuchlin wasn’t
much of an expert in Kabbala and Blau even calls him
“a beginner rushing to print” (*Blau | p.49). Still the
book has its values and is interesting for some of the
ideas that would become important in the Christian
Cabala. The most eye-catching thing is the play with
the tetragrammaton. This term literally means “four-
letter-word” and is written thus: YHVH. It is usually
either given as “Jahwe” or “Jehova”, but in fact
unpronounceable, or better said, the original
pronunciation has been lost. The best way to refer to
it is to call it the ‘tetragrammaton’, which means ‘four-
letter-word’.
In his book Reuchlin divides history in three parts like
in the Talmud: First there was the age of the
patriarchs or of nature (‘tohu’ or chaos in the Talmud)
and the three-letter name of God (ShDY or Shaddai).
Then there was the age of the Old Testament (the
Talmudic age of the law or Torah) and the
tetragrammaton YHVH. Thirdly was the age of the New Testament (of the Messiah or
of bliss) and the complete name of God (YHShVH). Thus forming the wonder-working
‘pentagrammaton’ (five-letter word) that can be written “Joshua” or Jesus Christ. The
latter, Reuchlin described as the first creation, the Logos, to be represented by the
highest sephiroth Kether.
Further the Verbo says that Hebrew is the original language in which God spoke with
men and that it therefore has magical powers, especially when rendering names of
God.
The book isn’t too penetrating and contains some obvious mistakes. I doubt Reuchlin
will have forgiven himself for giving an incorrect sephirothic tree.

20 Years passed before Reuchlin wrote his next Kabbalistic work De Arte Cabalistica
(1517). In this time he became ‘Hebraist’, expert in the language and culture of the
Jews. He wrote as first non-Jew a (not too good) book on Jewish grammar
(Rudimenta Hebraica - 1506) and was asked his opinion about Jewish texts when the
Jews had fallen from grace. He read a lot of Kabbalistic works, but to Blau’s* opinion
he puts too much stress on Gikatilla.
Whereas De Verbo Mirifico was plainly to convey information, in De Arte Cabalistica
Reuchlin tried to interweave the Jewish concept that language itself is divine. Here
for he comes with more ‘serious’ Jewish word games than before.
De Arte Cabalistica is again a discussion, this time between a Cabalist, a
Pythagorean and a Muslim. As we saw earlier, Reuchlin saw two traditions
particularly as the source and truth of Christianity, one of which is the Cabala, a
“sublimated form of alchemy”, the other the Greek classical philosophy. The Arte was
written after the controversies and at the time of the burning of Jewish texts. Reuchlin
tried to prove their Christian content, to prevent further losses. Both the Jews and the
Christians had their four elements, also Kabbalists follow Aristotle (384-322BC) and
practise mathematics. Furtheron Reuchlin distincts natural philosophy (‘opus
Bereshit’) from spiritual science (‘opus Mercavah’) working respectively on the
intellectual and sensible planes and there you have two worlds are higher than our
earth. Another thing that would become popular is turning the Jewish expectation of
the Messiah in such a way that He has already come in the halfgod Jesus Christ.
Greek philosophy is compared to the Cabala, a good example of this comes from
another writer. Giorgi said that Aristotle’s 10 categories can be identified with the
sephiroth.

Reuchlin also explains some typically Kabbalistic concepts which made his book an
introduction for Latin readers. First the idea of the Kabbalistic tree. This tree has 10
sephiroth and 22 ‘paths of wisdom’, the connections between the sephiroth. Each
path is assigned with a letter from the alphabet (alephbeth). Often you read about the
32 paths of the tree, this number includes the sephiroth.
Also there is the earlier mentioned concept of the ’50 gates of Binah’ which “were
necessary to creation” (*Blau | p.56) and are linked with the third sephiroth Binah.
This name can be translated as ‘understanding’. The 50 gates are 50 levels of
understanding God.
Counting their number together with the number of the 22 paths of wisdom, you get
another mystical number: 72. Not for nothing Pico had 72 Cabalistic ‘theorems’, it is
the number of the names of God which can be drawn from three verses of Exodus.
The verses 19, 20 and 21 of chapter 14 have 72 letters each, something that caught
the eye of early Jewish mystics. They wrote the verses under eachother (the second
in reversed order) resulting in 72 three-letter names of God. From these you can also
make the names of 72 angels. The number 72 itself can also be found within the
tetragrammaton (Y+YH+YHV+YHVH=10+ 10+5+ 10+5+6+ 10+5+6+10 = 72).

Inside and outside Reuchlin’s book we can find more of similar ‘proofs’ of Christian
doctrines in Jewish texts. Take alone the highest angel Metratron who was often
identified with the Son (first creation, Logos, highest sephiroth, etc.), but Jews also
identified him with God. This last is the conclusion of another Kabbalist letter game
called ‘gematria’. The numerological value of the name Metratron is the same as that
of the God-name Shaddai: 314.

Another Christian play of Jewish origin is the following. The first word of the Hebrew
Bible is “Bereshit” (BRAShYT – in the beginning). The word game of ‘notaricon’ says
that every first (or last) letter of every word of a sentence gives a word that says
something about that sentence. This also goes the other way, one word could be a
sentence. In our example “BRAShYT” could be a sentence, for example: “In the
beginning Elohim saw that Israel would receive the law”. In Hebrew the first letters of
this sentence form “BRAShYT”, so the Bible says that the people Israel receive the
Torah. A Christian Cabalist would make another sentence of the same word, for
example: “Son, Spirit, Father, their Trinity, complete oneness”. There you have it!
Christian doctrines in the Jewish Bible! These plays seemed to have been able to let
Jews embrace the Christian faith. It was like getting on the Jews with their own
methods.

So now I have mentioned the trinity. There is more to say about this concept. Already
in 1292 the Franciscan Arnoldo de Villanova (1235-1315) said that there are three
different letters in the tetragrammaton which thus represents the trinity.
And so Christian Cabalists did their utmost to bring proof of the trinitarian concept in
Jewish texts. Pico -for example- said that the first three sephiroth kether-hokhmah-
binah represent the trinity, Reuchlin calls God a threefold principle unity and Giorgi
found the trinity in the Jewish names of God AHYA (Eheieh which Giorgi identifies
with the Father), YHVH (for the son) and ADNY (Adonai for the Holy Ghost). Three
other holy names are folded into a trinity by Reuchlin: He (He), Eheih (I am) and Esh
(fire).

The number three also comes back in the threefold division of the world: elemental,
celestial, supercelestial / intellectual. These three can be found in the Heptaplus of
Pico, De Verbo Mirifico of Reuchlin and De Harmonia Mundi of Giorgi. Pico says that
the first is our black pit of darkness (earth), the celestial is the world of light and in the
heavens light and darkness are in balance (*Secret | p.41).

Another three: the three souls of the Jews ‘nephesh’, ruach’, ‘neshamah’ which can
be compared to the threefold soul of the Renaissance. Giorgi -for example- talks
about these three souls in his De Harmonia Mundi. He speaks about the high, low
and middle soul in his long poem. The middle soul is the mediator, the breath of life
or ruach. The high soul is the divine soul, the immortal neshamah; and the lower
soul, the animal soul or nephesh.

Some things were consciously or unconsciously not taken over from Jewish
Kabbalistic sources or only partly. Unconscious reasons can be that the Christian
Cabalists didn’t know the full range of Kabbalistic literature. Another thing is that the
sources of the Cabalists weighted heavily on the minds of them. Dan himself writes in
his book that 1. the sources of the Christian Cabalists (Recanati, Samuel, Eleazar)
didn’t emphasize these elements or even rejected them (Abulafia); 2. Christian
Cabalists were more interested in finding Pythagoras, Plato and Christianity inside
Kabbala than in Kabbala itself; 3. some concepts didn’t fit very well with Christian
doctrines (*Dan | p.65/66).

An example of the last point is the Kabbalistic (sometimes downright Gnostic)

dualism. Pico had a fairly un-Christian Cabalistic conclusion, being number XIX: “The
letters of the name of the evil demon who is the prince of this world are the same as
those of the name of God -the tetragrammaton- and he who knows how to effect their
transposition can extract one from the other.” (*Beitchman | p. 67). But after this it
was mostly done with the dualism of the Christian Cabalists.
Other elements that didn’t make it to the Christian Cabalist doctrines were the overtly
feminine sexuality of the sephiroth Shekinah and Malkuth and the pleroma of the
sephiroth.

With later Christian Cabalists things didn’t get any better. Christian Cabalists mostly
followed Pico and Reuchlin who already often tapped from secondhand sources. Just
a handfull of Christians got to learn with a Jew and learned Hebrew, but often didn’t
come much further than the books they learned the language from.

Cabala +

It is already hard to say where Jewish Kabbala starts and begins. It involves much
more than these few things that I have written about. Take alone the magical side of
it. Angel magic, Golems, finding the true name of God for the highest knowledge.
Also some Christian Cabalists meddled with magic, often continuing the traditions of
pre-Cabalistic natural magic. Other Cabalists didn’t want anything to do with magic
and had a theoretical approach (like you have practical and theoretical Jewish
Kabbala as we saw earlier). I don’t think anyone has ever tried (or will try) to give all
embracing definition of the term Kabbala or Cabala. Still you can see that Cabala
(whatever it is) gets mixed with other arts. The most well known is the art of poetry
and play. Poetic cabalistic writings such as De Harmonia Mundi and Jean Thenaud’s
(?-1542) La Saincte et Trescrétienne Cabala (‘the holy and very Christian Cabala’)
inspired poets and play writers like Edmund Spenser (1552-1599) and William
Shakespeare (1564-1616) to incorporate Cabalistic themes in their own writings.

Other reworkings of Cabala can be found in the works of magicians like Johann
Trithemius (1462-1516), Henry Cornelius Agrippa (1486-1535) and John Dee (1527-
1608). The first and the last were primary ‘angel magicians’ which is a subject I am
currently writing an article on. Agrippa is best known for his compendium of
Renaissance occultism De Occulta Philosophia libri tres (‘three books of occult
philosophy’ - 1531). In his theoretical work he speaks about “cabalie” in book three
(ceremonial magic) which art is quite well written. Also in his defensive writing De
Vanitate Scientiarum (‘about the vanity of all arts’- 1526) he shortly gives good
information about several arts.

Cabala even made it to science. The earlier mentioned Knorr and his friend Van
Helmont introduced Cabala to well-known early scientists like Gottfried Wilhelm
Leibnitz (1646 - 1716) and John Locke (1632-1704).

I will not speak about all this (here). Some of the books below do, so do extensively,
so if you are interested. A fact remains that in time the ‘sharp edges’ of Cabala
disappeared and some ideas remained in our thinking (without us knowing most of
the time) because of sources we never suspected having such a background. Pretty
soon after the Renaissance there is not much trace of the Cabala and nowadays
Christian Cabala is mostly regarded as a Renaissance phenomenon, while Jewish
Kabbala keeps developing until the present day. Blau goes as far as calling Christian
Cabala: “a fad of no lasting significance.” (*Blau | foreword). I don’t agree with him
entirely and also later investigators don’t agree with Blau negative approach, but it is
true that the original version definitely outlived the Christian version.
*Further*reading*

Here follows a survey of the literature that I used. It is almost all literature about the
subject available. Four books in particular form the core of my information, but I can
assure you that all of the titles below have been under my attention. Unfortunately for
all titles except Beitchman, you will have to find a library that has them…

The oldest modern investigation of the Christian Cabala is the book is The Christian
Interpretation Of The Cabala In The Renaissance (1944) by Josef Leon Blau. In a
way an interesting book, but he has a very negative approach. Blau wrote a nice
history with Pico, Reuchlin, Ricci and the like, but completely misses the point on a
few subjects. A great bibliography though and a good introduction, but be sure to
read more recent works which often build further on this book and but with a less
negative approach.

In 1958 there was the work Die Christliche Kabbala of Ernst Benz with the revealing
subtitle “ein Stiefkind der Theologie” (“a stepchild of theology”) with a nice overview.
Nothing smashing, but especially for its time interesting.

A very small work is La Kabbala. Kabbala Juive et Cabala Chrétienne (‘the Jewish
and Christian Cabala’ - 1977) of L. Gorny. Interesting for being written so early, but
not adding much to the later releases.

Another quite well known but not too good book is Spanish Christian Cabala of
Catherine Swietlicki (1986) dealing only with “the works of Luis de León, Santa
Therese de Jesús and Juan de la Cruz”. Swietlicki has also written a few other titles
that I haven’t been able to see.

A brilliant book that is unfortunately no longer available is as an account of an

exhibition and symposium at Harvard University in 1996. The Christian Kabbalah:
Jewish mystical books and their Christian interpreters (1997) edited by a student of
the late Gershom Scholem: Joseph Dan. The book contains the superb article by
Scholem for the first time in English about the origins of the Christian Cabala under
the title The Beginnings Of The Christian Kabbalah. Further a great article by Dan
himself about Reuchlin, Francesco Zorzi (Giorgi) by Giulio Busi and articles by Klaus
Reichert, Allison P. Caudert and Hillel Levine. With enormous distance the best book
about the subject which I had the pleasure to read for this article.

A third book that I used is the not-too-great Alchemy Of The Word: Cabala of the
Renaissance (1998) by Philip Beitchman, but which is the only book that is still
available. It heavily leans on Blau (and also Scholem, Secret, Waite and Yates), but
disproves many of Blau’s ideas and highly enlarges the information. All in all a helpful
book, but it also misses vital points and is not too well written. His Bibliographica
Kabbalistica with descriptions of works is helpful, but by no means unique.

The Impact Of The Kabbala In The Seventeenth Century of A. Coudert (1998) mainly
deals with F.M. van Helmont and his influences and influence.

A Frenchman who did groundbreaking work was François Secret. He wrote several
books about the Christian Cabala, Paul Ricci, Guillaume Postel, Sabbatai Sevi, Pico
and other Renaissance subjects (such as superstition, Mesmer, talismans, literature
and alchemy, etc.). Unfortunately all but two are not available in another language
than his native one. I found one title in English and one in Dutch. Three titles that I
used are Les Kabbalistes Chrétiens de la Renaissance (‘the Christian Cabalists of
the Renaissance’ - 1985) and the Dutch Hermetisme en Kabbala (1990) which Secret
wrote for an exhibition of our Bibliotheca Philosophica Hermetica and speaks of a
great many old and less old works. Lastly another book with a similar title
Hermétisme et Kabbale (1992). I own a copy of the Dutch exhibition bundle, which
has been very helpful.

One of the first academic investigators of the Kabbala was of course the late
Gershom Scholem (1897-1982). He wrote mostly about the Jewish Kabbala, but
included large sections about the Christian variants in some of his books, his best-
known even: Major Trends In Jewish Mysticism (1941) and Kabballah (1978).

Even an occultist as Arthur Edward Waite (1857-1947) in his book The Holy
Kabbalah (1929!) has extensive sections about Christian Cabalists.

Translations

Most books were written in Latin, a language that many of us no longer master.
Some of the works from the Renaissance have been made available in English, such
as:

The Kabbala Denundata of Knorr (1677+1684 in two parts) partly as The Kabbalah
Unveiled by Samuel L. MacGregor Mathers (1887!) which can even be read online
(look under Mathers, pdf-file by the way).
The well-known book De Arte Cabalistica (1517) of Reuchlin is also translated to
English by Martin and Sarah Goodman in 1983 as On The Art Of The Kabbala.
Rabbi Josef Gikatilla’s Sha’are Orah (1280) has been translated to Latin by Ricci as
Portae Lucis (1587) and later to Gates Of Light (1994) by Avi Weinstein.
Naturally many more titles are available. For a great overview of these I suggest you
surf to the excellent article The Study Of The Christian Christian Cabala by the artist
Don Karr which gives virtually all information about articles, books, translations, etc.
available. PDF-file.

www.monas.nl article july 2003

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