Its authorship and date are even more a matter of dispute than those of the Yetzira. It is said by many to be the composition of Simeon Jochaides (Simeon ben Yochai), who is believed to have lived somewhere about the time of our Lord. Others, though they do not consider Simeon to be the actual author, yet are of opinion that it was written by one of his scholars, who embodied in it his master’s teaching. The language in which it is written is that of the Palestinian Jews in the times immediately preceding the composition of the Talmud. ‘The ideas and expressions also,’ writes Etheridge, ‘belong to that date.’ It would be possible, however, perhaps not very difficult, to simulate that style, if it was the object of the composer to pass it off as the production of an early age; and it is difficult to believe that some of the contents of the book could be the work of any Jew of the date assigned. M. Francke’s opinion here also is the safest to follow. He places it in the seventh century. The notion, however, that the Zohar is simply the composition of Moses de Léon, fully six hundred years afterwards, finds supporters even at the present day. It is in form, as has already been intimated, a commentary on the Pentateuch; but in reality a heterogeneous mass of doctrine—the Aristotelian, Neo-Platonic, and Rabbinical conceptions being inextricably blended together. It professes to reveal great mysteries; but the revelation is conveyed in language so enigmatical and obscure that it is often difficult to arrive at any definite meaning. It recognises God as the Infinite, having no beginning, and no end of existence; and declares that He has revealed Himself under ten forms, or rather emanations, to which the Zohar gives the name of Sephiroth. These ten are Transcendency (the crown), Wisdom, Knowledge, Mercy, Justice, Beauty, Triumph, Glory, Basis, Dominion. In all these representations the Triune character of the Godhead is exhibited.[260] Hence, in the confession of faith adopted by the Zoharites, as the followers of Jacob Frank and others were called, the doctrine of the Blessed Trinity, as held by the Church Catholic, was distinctly professed. FOOTNOTES: [254] This story may, or may not, be historical; but any way it illustrates the use of the Massoretic points. [255] The Massorites were an inferior description of Scribes, whose profession it was to write out copies of the Hebrew Scriptures; also to teach the people the true readings, as well as to comment on them. They called their work ‘Massora,’ or tradition, because they believed that God gave the Law on Sinai, imparting to Moses, at the same time, the true interpretation. [256] Graetz says of the Cabbala, that it is a fungous growth, which since the thirteenth century has crept over the body of the Law.