By Steve Savedow
A thrilling, long-awaited first English translation of this well-known, historic, magical textual content * obvious because the unique resource for later, conventional literature on angelic hierarchy, astrology, Qabalah, and Gematrla * comprises broad explanatory textual content at the holy names of God, the divisions of Heaven and Hell, and the names and hierarchy of the angels and spirits * deals broad observation on astronomy, astrology, and symbolic interpretations of either the booklet of Genesis and the Sepher Yezira Now in the end, the long-awaited first English translation-from historical Hebrew--of the infrequent and entire 1701 Amsterdam variation of this well-known magical textual content. based on Hebrew legend, the Sepher Rezial used to be given to Adam within the backyard of Eden through the hand of God. the parable means that this diversified compendium of historic Hebrew lore was once the 1st booklet ever written.
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Additional resources for Sepher Rezial Hemelach / The book of the angel Rezial
But we should not forget that even this tradition stands at the end of a process of textual development, which had already lasted for some centuries. That this peculiar combination of old and new features is preserved as well in the oldest as in the youngest of our textual witnesses might be due to a common school affiliation of both texts. But it cannot be denied that the parallelism may also be caused by the common provenance of both texts and can therefore be characterized as a regional variant.
Anālayo’s analysis of the Dakkhiṇāvibhaṅgasutta also considers the Gāndhārī version provided by the author in form of a preliminary transliteration. The vinaya parallels are found in Heirman (2001) and Anālayo (2011c). These three works form the basis of the bibliographical survey subsumed in the table, especially with regard to the Chinese and Tibetan parallels. For a comprehensive collection of parallels see now also Chung and Fukita (2011, 153–54). 4. The text of T 26, 116 is translated by Anālayo (2011c, 272–87).
Anālayo 2011b, 7, fn. 64. For an opposite view see Chung & Fukita 2011, 13–34). 6. A variant of this Maitreyan version of the robe gift episode is found in the individual discourses T 202 and T 203. Here after the Buddha’s refusal Mahāprajāpatī continues to look for a recipient of her gift among the monks of the saṅgha. Nobody dares to accept it, until Maitreya finally took it (Lamotte 1988, 704; Anālayo 2011b, 812, fn. 268). 7. The works, which contain this story, are listed and shortly described by Lamotte (1988, 702–705).