Eco: Cosmic Permutability and the Kabbala of Names
“The kabbalist could rely on the unlimited resources of temurah because anagrams were more than just a tool of interpretation: they were the very method whereby God created the world.
This doctrine had already been made explicit in the Sefer Yezirah, or Book of Creation, a little tract written some time between the second and the sixth centuries. According to it, the “stones” out of which God created the world were the thirty-two ways of wisdom. These were formed by the twenty-two letters of the Hebrew alphabet and the ten Sefirot.
“Twenty-two foundation letters: He ordained them, He hewed them, He combined them, He weighed them, He interchanged them. And He created with them the whole creation and everything to be created in the future.” (II, 2).
“Twenty-two foundation letters: He fixed them on a wheel like a wall with 231 gates and He turns the wheel forward and backward.” (II, 4).
“How did He combine, weigh, and interchange them? Aleph with all and all with Aleph; Beth with all and all with Beth; and so each in turn. There are 231 gates. And all creation and all language come from one name.” (II, 5).
“How did He combine them? Two stones build two houses, three stones build six houses, four stones build twenty-four houses, five stones build a hundred and twenty houses, six stones build seven hundred and twenty houses, seven stones build five thousand and forty houses. Begin from here and think of what the mouth is unable to say and the ear unable to hear.” (IV, 16).
(The Book of Creation, Irving Friedman, ed., New York: Weiser, 1977).
Indeed, not only the mouth and ear, but even a modern computer, might find it difficult to keep up with what happens as the number of stones (or letters) increases. What the Book of Creation is describing is the factorial calculus. We shall see more of this later, in the chapter on Lull’s art of permutation.
The kabbala shows how a mind-boggling number of combinations can be produced from a finite alphabet. The kabbalist who raised this art to its highest pitch was Abulafia, with his kabbala of the names (cf. Idel 1988a, 1988b, 1988c, 1989).
The kabbala of the names, or the ecstatic kabbala, was based on the practice of the recitation of the divine names hidden in the Torah, by combining the letters of the Hebrew alphabet.
The theosophical kabbala, though indulging in numerology, acrostics and anagrams, had retained a basic respect for the sacred text itself. Not so the ecstatic kabbalah: in a process of free linguistic creativity, it altered, disarticulated, decomposed and recomposed the textual surface to reach the single letters that served as its linguistic raw material.
For the theosophical kabbala, between God and the interpreter, there still remained a text; for the ecstatic kabbalist, the interpreter stood between the text and God.”
Umberto Eco, The Search for the Perfect Language, translated by James Fentress, Blackwell. Oxford, 1995, pp. 28-30.