NOTE Regarding the 'Sons of Noah'

NCH (Noah) gives rise to three powers, each of which works to separate, to divide nature’s unity into further polarities and forms.

With YPHTH, that which extends, the separative agent is the generative power. With HM, that which heats, the separative agent is the action of repulsion and attraction, and with SHM, that which raises and glorifies, the separative agent is the meditative principle, or the cognizing action of the mind itself. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 295)

SH-M – ‘ethereal space; symbol, sign’

SHM involves the sign of relative duration and movement with that of exterior action, creating “the idea of that which is distinguished exteriorly by its elevation, its splendour, its own dignity…In its broadest acceptation, it is ethereal space…the sublime, the splendid, the radiant, etc.”^⁠ (The Hebraic Tongue Restored, Fabré d’Olivet, p. 170)

Hieroglyphically, it is the circumferential extent, the entire sphere of any being whatever, the total space that it occupies; it is expressed by the adverbial relations there, in that very place, within, inside there. The name of every being, the sign which renders it knowable; that which constitutes it such: a place, a time, the universe, the heavens, God Himself: glory, éclat, splendour, fame, virtue; that which rises and shines in space; which is distinguished, sublime, remarkable. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 461)

CHM – ‘generative heat, amorous passion’

CHM is essentially the opposite, involving “all ideas of effort, or obstacle, of fatigue, of travail…a thing which inclines toward the lower parts: it is the heart which follows a sharp compression: it is the hidden fire of nature…the dark colour, the blackness…”^{⁠ (}The Hebraic Tongue Restored, Fabré d’Olivet, p. 171)

YPHTH – ‘material extension, indefinite space ‘

YPHTH holds the balance between the other two “and partakes of their good or evil qualities without having them in itself. It signifies, in a generic sense, material extent, indefinite space…”^⁠ (The Hebraic Tongue Restored, Fabré d’Olivet, p. 171)

YPH The sign of manifestation united to that of speech, constitutes a root which is applied to all ideas of beauty, grace, charm, attraction. (The Hebraic Tongue Restored, Fabré d’Olivet, p. 367)

PHTH Every idea of dilation, extending easily, allowing to be penetrated, opened; every divisibility, every opening; space, extent: thence, – Space in general, or any space in particular; that which is indifferent in itself, impassive… (The Hebraic Tongue Restored, Fabré d’Olivet, p. 430)

We can see similarities with the three offspring of ADM.

SHM corresponds to HBL

CHM corresponds to QYN

YPHTH corresponds to SHTH.

Both triads represent the three constituent principles of their respective unities, giving us a pro-thesis (ADM or NH) and then a thesis-antithesis (HBL-QYN or SHM-HM) with an intermediary meso-thesis (SHTH or YPHTH), allowing for resolution in a new synthesis or dynamic unity.

With YPHTH (Japheth – willing), that which extends, the separative agent is the generative power. With CHM (Ham – feeling), that which heats, the separative agent is the action of repulsion and attraction, and with SHM (Shem – thinking), that which raises and glorifies, the separative agent is the meditative principle, or the action of the mind itself.^⁠ (The Hebraic Tongue Restored, Fabré d’Olivet, p. 295)