Moses Dictionary

Zipporah tsipporah (Hebrew) A circling, revolving, hence song or singing as a circling of sound; in the Bible, one of the seven daughters of Jethro, the Midianite priest, given in marriage to Moses after the latter had assisted her at the well (Ex 2). In one interpretation, "Jethro is called the 'father-in-law' of Moses; not because Moses was really married to one of his seven daughters. Moses was an Initiate, if he ever existed, and as such an ascetic, a nazar, and could never be married. It is an allegory like everything else. Zipporah (the shining) is one of the personified Occult Sciences given by Revel-Jethro, the Midian priest Initiator, to Moses, his Egyptian pupil. The 'well' by which Moses sat down in his fight from the Pharaoh symbolizes the 'well of Knowledge' " (SD 2:466n).

Zipporah is similar to the City Sippara -- situated on the Euphrates River north of Babylon -- where the casting of the infant Sargon occurred, which is practically identical with the story of Moses, only said to have happened about 1100 years earlier. Blavatsky concludes that Ezra applied this story to that of the prophet Moses when he compiled his history in Exodus.

(See also: Zipporah, tsipporah , Mysticism, Mysticism Dictionary, Body mind and Soul)

Reuel-Jethro re`u'el yithro (Hebrew) In the Bible a priest of Midian having seven daughters and giving one of them (Zipporah) in marriage to Moses (Ex 2:16).

"Jethro is called the 'father-in-law' of Moses; not because Moses was really married to one of his seven daughters. Moses was an Initiate, if he ever existed, and as such an ascetic, a nazar, and could never be married. It is an allegory like everything else. Zipporah (the shining) is one of the personified Occult Sciences given by Revel-Jethro, the Midian priest Initiator, to Moses, his Egyptian pupil. The 'well' by which Moses sat down in his flight from the Pharaoh symbolizes the 'well of Knowledge' " (SD 2:465n).

That an initiate could never be married is true of the highest class of adepts, but history shows that both men and women initiates, although very rarely of the highest rank, have been married. It is likewise to be remembered that one of the grandest initiates known to human history, Gautama Buddha, married and had a child.

Indeed, in ancient India, according to the laws of life then prevailing, all students, whether higher or lower, had to pass through the four stages of imbodied life on earth, and one of these was called grihastha -- a man who had his home, wife, and children, as it was then a religious duty for everyone to carry on his own family line.

(See also: Reuel-Jethro, re`u'el yithro , Mysticism, Mysticism Dictionary)

Holy of Holies. The Assyriologists, Egyptologists, and Orientalists, in general, show that such a place existed in every temple of antiquity.

The great temple of Bel-Merodach whose sides faced the four cardinal points, had in its extreme end a "Holy of Holies" hidden from the profane by a veil: here, "at the beginning of the year ‘the divine king of heaven and earth, the lord of the heavens, seats himself’."

According to Herodotus, here was the golden image of the god with a golden table in front like the Hebrew table for the shew bread, and upon this, food appears to have been placed. in some temples there also was "a little coffer or ark with two engraved stone tablets on it". (Myer’s Qabbalah.) In short, it is now pretty well proven, that the "chosen people" had nothing original of their own, but that every detail of their ritualism and religion was borrowed from older nations. The Hibbert Lectures by Prof. Sayce and others show this abundantly.

The story of the birth of Moses is that of Sargon, the Babylonian, who preceded Moses by a couple of thousand years; and no wonder, as Dr. Sayce tells us that the name of Moses, Mosheh, has a connection with the name of the Babylonian sun-god as the "hero" or "leader". (Hib. Lect., p. 46 et seq.)

Says Mr. J. Myer, "The orders of the priests were divided into high priests, those attached or bound to certain deities, like the Hebrew Levites; anointers or cleaners ; the Kali, ‘illustrious’ or ‘elders’; the soothsayers, and the Makhkhu or ‘great one’, in which Prof. Delitzsch sees the Rab-mag of the Old Testament. . . The Akkadians and Chaldeans kept a Sabbath day of rest every seven days, they also had thanksgiving days, and days for humiliation and prayer. There were sacrifices of vegetables and animals, of meats and wine. . . . The number seven was especially sacred. . . . The great temple of Babylon existed long before 2,250 B.c. Its ‘Holy of Holies’ was with in the shrine of Nebo, the prophet god of wisdom." It is from the Akkadians that the god Mardak passed to the Assyrians, and he had been before Merodach, "the merciful", of the Babylonians, the only son and interpreter of the will of Ea or Hea, the great Deity of Wisdom. The Assyriologists have, in short, unveiled the whole scheme of the "chosen people".

(See also: Holy of Holies , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

Zohar, or Sohar. A compendium of Kabbalistic Theosophy, which shares with the Sepher Yetzirah the reputation of being the oldest extant treatise on the Hebrew esoteric religious doctrines.

 Tradition assigns its authorship to Rabbi Simeon ben Jochai, AD. 80, but modern criticism is inclined to believe that a very large portion of the volume is no older than 1280, when it was certainly edited and published by Rabbi Moses de Leon, of Guadalaxara in Spain. The reader should consult the references to these two names. In Lucifer (Vol. I., p. 141) will be found also notes on this subject: further discussion will be attainable in the works of Zunz, Graetz, Jost, Steinschneider, Frankel and Ginsburg. The work of Franck (in French) upon the Kabalah may be referred to with advantage.

The truth seems to lie in a middle path, viz., that while Moses de Leon was the first to produce the volume as a whole, yet a large part of some of its constituent tracts consists of traditional dogmas and illustrations, which have come down from the time of Simeon ben Jochai and the Second Temple. There are portions of the doctrines of the Zohar which bear the impress of Chaldee thought and civilization, to which the Jewish race had been exposed in the Babylonish captivity.

Yet on the other hand, to condemn the theory that it is ancient in its entirety, it is noticed that the Crusades are mentioned; that a quotation is made from a hymn by Ibn Gebirol, A,D. 1050; that the asserted author, Simeon ben Jochai, is spoken of as more eminent than Moses; that it mentions the vowel-points, which did not come into use until Rabbi Mocha (AD. 570) introduced them to fix the pronunciation of words as a help to his pupils, and lastly, that it mentions -a comet which can be proved by the evidence of the context to have appeared in 1264.

There is no English translation of the Zohar as a whole, nor even a Latin one. The Hebrew editions obtainable are those of Mantua, 1558; Cremona, 1560; and Lublin, 1623. The work of Knorr von Rosenroth called Kabbala Denudata includes several of the treatises of the Zohar, but not all of them, both in Hebrew and Latin. MacGregor Mathers has published an English translation of three of these treatises, the Book of Concealed Mystery, the Greater and the Lesser Holy Assembly, and his work includes an original introduction to the subject.

The principal tracts included in the Zohar are: - " The Hidden Midrash", "The Mysteries of the Pentateuch", "The Mansions and Abodes of Paradise and Gaihinnom", "The Faithful Shepherd", "The Secret of Secrets", "Discourse of the Aged in Mishpatim" (punishment of souls), "The Januka or Discourse of the Young Man", and "The Tosephta and Mathanithan", which are additional essays on Emanation and the Sephiroth, in addition to the three important treatises mentioned above. In this storehouse may be found the origin of all the later developments of Kabbalistic teaching.

(See also: Zohar, Sohar , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

Showbread, Shewbread The bread placed by the ancient Jews every Sabbath before Jehovah on the table made of shittim wood, which was set in the holy place on the north side of the altar of incense.

The bread itself was made of fine flour and baked into twelve cakes, as commanded by Moses: "two tenth deals shall be in one cake. And thou shalt set them in two rows, six on a row, upon the pure table before the Lord. And thou shalt put pure frankincense upon each row" (Lev 24:4-8). The bread remained on the golden table throughout the week, and was then removed to the sanctuary and eaten by the priests alone.

Philo Judaeus states that Moses instituted the showbread with twelve loaves in order to represent the twelve tribes of Israel; and that he divided the nation into twelve tribes in order to represent the twelve signs of the zodiac.

(See also: Showbread, Shewbread , Mysticism, Mysticism Dictionary)

Brazen Serpent As related in the Bible, when the Jews in the wilderness complained to Moses, "the Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died" (Num 21:6); wherefore "Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent has bitten any man, when he beheld the serpent of brass, he lived" (21:9).

As the Hebrew words for serpent and brass are the same when the Massoretic points are omitted (N H SH), some have sought for an interpretation by referring to the Evil One, called by the later Jews and Qabbalaistic Christians the Deprived (Nahash), but the fiery serpents "were the Seraphim, each one of which, as Isaiah shows (vi. 2), 'had six wings'; they are the symbols of Jehovah, and of all the other Demiurgi who produce out of themselves six sons or likenesses -- Seven with their Creator. Thus, the Brazen Serpent is Jehovah, the chief of the 'fiery serpents' " (SD 2:387n).

Again, "both the heathen wand and the Jewish 'serpent' are one and the same, namely, the Caduceus of Mercury, son of Apollo-python. It is easy to comprehend why the Jews adopted the ophidian shape for their 'seducer.' With them it was purely physiological and phallic" (SD 2:208).

Just as the serpent is connected with knowledge, wisdom, and magic, whether of the right- or left-hand path, so likewise has copper or brass since immemorial time in all mystic schools been a metallic compound supposed to be under the particular governance of the planet Venus, which is the ruler or controller of the human higher manas -- manas being at once the savior as well as the tempter of mankind, for it is in the mind where temptation and sin or evildoing ultimately arise.

See also SERPENT.

(See also: Brazen Serpent , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Thermutis (Egypt, Egyptian). The asp-crown of the goddess Isis; also the name of the legendary daughter of Pharaoh who is alleged to have saved Moses from the Nile.

(See also: Thermutis , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

Zohar, Sepher haz-Zohar (Hebrew) [from zohar light, splendor]

Book of the light; the principal work or compendium of the Qabbalists, forming with the Book of Creation (Sepher Yetsirah) the main canon of the Qabbalah. It is written largely in Chaldean interspersed with Hebrew, and is in the main a running commentary on the Pentateuch. Interwoven are a number of highly significant sections or books scattered apparently at random through the volumes: sometimes incorporated as parallel columns to the text, at other times as separate portions.

These auxiliary books, so casually appended to the text as we now have it, are considered by Qabbalists to be the chief contribution of the Zohar. The following form the bulk of the Zoharic writings outside of the commentary itself, as found in present editions, though in one or two editions a few additional fragments of minor importance are included:

1. Tosephta' (Additions or supplements);

2. Heichaloth (Mansions, Abodes) usually enumerated as seven, describing the structure of the upper and lower realms;

3. Sithrei Torah (Mysteries or Secrets of the Law [Pentateuch]) describing the evolution of the Sephiroth;

4. Midrash Han-Ne`elam (The Hidden Interpretation), deducing esoteric doctrine from the narratives in the Pentateuch;

5. Ra`ya' Meheimna' (The Faithful Shepherd), recording discussions between Moses the faithful shepherd, the prophet Elijah, and Rabbi Shim`on ben Yohai (the reputed compiler of the Zohar);

6. Razei deRazin (Secrets of Secrets), a treatise on physiognomy and higher psychology;

7. Saba' deMishpatim (The Aged in Decisions, Judgments), the Aged One or Scholar is Elijah who discourses with Yohai on the doctrine of metempsychosis;

8. Siphra' di-Tseni`utha' (The Book of the Mysteries), discourses on cosmogony and demonology;

9. Ha-'Idra' Rabba' Qaddisha' (The Great Holy Assembly), discourses of Rabbi Yohai to his disciples on the form of the deity and on pneumatology;

10. Yenoqa' (The Youth), discourses on the mysteries of ablutions by a young man of such high talent that he was thought to be of superhuman origin;

11. Ha-'Irda' Zuta' Qaddisha' (The Lesser Holy Assembly), discourses on the Sephiroth to six disciples.

The Zohar was compiled by Rabbi Simeon Ben-Iochai, and completed by his son Rabbi Eleazar, and his secretary Rabbi Abba. "But voluminous as is the work, and containing as it does the main points of the secret and oral tradition, it still does not embrace it all. It is well known that this venerable kabalist [Simeon] never imparted the most important points of his doctrine otherwise than orally, and to a very limited number of friends and disciples, including his only son. Therefore, without the final initiation into the Mercaba the study of the Kabala will be ever incomplete, . . . Since the death of Simeon Ben-Iochai this hidden doctrine has remained an inviolate secret for the outside worlds" (IU 2:348-9).

The Zohar contains the universal wisdom or theosophy of the ages. Nevertheless it "teaches practical occultism more than any other work on that subject; not as it is translated though, and commented upon by its various critics, but with the secret signs on its margins. These signs contain the hidden instructions, apart form the metaphysical interpretations and apparent absurdities . . ." (IU 2:350). The present "approximation of the Zohar was written by Moses de Leon in the 13th century. "Mistaken is he who accepts the Kabalistic works of to-day, and the interpretations of the Zohar by the Rabbis, for the genuine Kabalistic lore of old! For no more to-day than in the day of Frederick von Schelling does the Kabala accessible to Europe and America, contain much more than 'ruins and fragments, much distorted remnants still of that primitive system which is the key to all religious systems' . . . The oldest system and the Chaldean Kabala were identical. The latest renderings of the Zohar are those of the Synagogue in the early centuries -- i.e., the Thorah, dogmatic and uncompromising" (SD 2:461-2).

The Zohar has been widely studied by European mystical and other scholars for centuries past, and many speculations have been made by these scholars as to its age, some affirming with perfect truth that the roots or origins of the Qabbalah go back into the very night of time and are probably to be traced to now unknown originals in ancient Chaldea, while others points out that in several places the Zohar mentions facts of history that have taken place in Europe after the beginning of the Christian era, such as the Crusades, and the mentioning of the Massoretic vowel points which came into use at the time of the Rabbi Mocha, 570 AD, the mention of a comet which can be proved by the context to have appeared in 1264, etc. Moses de Leon was probably the first to edit or give to the world the volume of the Zohar as we now have it considered as a whole. We thus have a work of progressive compilation, the form in which it has reached our hands showing the labor of several, if not many, minds since the beginning of the Christian era, but which nevertheless in its typically Chaldean thought and manner of envisioning religious and philosophical principles prove it to have come down from an unknown time in Chaldean history.

(See also: Zohar, Sepher haz-Zohar , Mysticism, Mysticism Dictionary, Body mind and Soul)

Hyksos (Egypt, Egyptian). The mysterious nomads, the Shepherds, who invaded Egypt at a period unknown and far anteceding the days of Moses. They are called the "Shepherd Kings".

(See also: Hyksos , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

Iaho. Though this name is more fully treated under the word"Yaho" and "Iao", a few words of explanation will not be found amiss. Diodorus mentions that the God of Moses was Iao; but as the latter name denotes a "mystery god", it cannot therefore be confused with Iaho or Yaho (q.v.). The Samaritans pronounced it Iabe, Yahva, and the Jews Yaho, and then Jehovah, by change of Masoretic vowels, an elastic scheme by which any change may be indulged in. But "Jehovah" is a later invention and invocation, as originally the name was Jah, or Iacchos (Bacchus). Aristotle shows the ancient Arabs representing Iach (Iacchos) by a horse, i.e., the horse of the Sun (Dionysus), which followed the chariot on which Ahura Mazda, the god of the Heavens, daily rode.

(See also: Iaho , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

A Christian theological definition of Archangel according to CARM - The Christian Apologetics & Research Ministry:

"

Archangel

See also: Archangel , Christianity, Body Mind and Soul

Genesis. The whole of the Book of Genesis down to the death of Joseph, is found to he a hardly altered version of the Cosmogony of the Chaldeans, as is now repeatedly proven from the Assyrian tiles.

The first three chapters are transcribed from the allegorical narratives of the beginnings common to all nations.

Chapters four and five are a new allegorical adaptation of the same narration in the secret Book of Numbers; chapter six is an astronomical narrative of the Solar year and the seven cosmocratores from the Egyptian original of the Pymander and the symbolical visions of a series of Enoichioi (Seers) - from whom came also the Book of Enoch.

The beginning of Exodus, and the story of Moses is that of the Babylonian Sargon, who having flourished (as even that unwilling authority Dr. Sayce tells us) 3750 B.C. preceded the Jewish lawgiver by almost 2300 years. (See Secret Doctrine, vol. II., pp. 691 et seq.)

Nevertheless, Genesis is an undeniably esoteric work. It has not borrowed, nor has it disfigured the universal symbols and teachings on the lines of which it was written, but simply adapted the eternal truths to its own national spirit and clothed them in cunning allegories comprehensible only to its Kabbalists and Initiates.

The Gnostics have done the same, each sect in its own way, as thousands of years before, India, Egypt, Chaldea and Greece, had also dressed the same incommunicable truths each in its own national garb. The key and solution to all such narratives can be found only in the esoteric teachings.

(See also: Genesis , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

The ten Sepheroth

(emanations)

• Kether. Crown - Top of Head
• Hochma. . wisdom -Right Brain
• Binah. . Understanding - Left of Brain
• Hesed. . March - Right Arm
• Pechad. . Strength- Left Arm
• Tefereth. . Beauty-Heart
• Nezah. . Victory-Right of Pelvis
• Hod. . Glory-Left of Pelvis
• Yesod. . Foundation-Genitals
•  

The sephiroth form the central image of Kabbalistic meditation, the Sephirothic Tree of Life, which describes the path of descent from the divine to the material realm, and the path of ascent to the highest level of spirituality.

Each sephirath is a level of attainment in knowledge, corresponding to energy centers in the body, and is also divided into four interlocking sections or 'Worlds', which constitute the cosmos:

• emanation (Atziluth),
• creation (Briah),
• formation (Yetzirah), and
• action or making (Assiyah).

Through contemplation and meditation, similar to Eastern yogic disciplines, the Kabbalist ascends the tree of life.

The sephirot also comprise the sacred, unknowable, and unspeakable personal name of God: YHVH (Yahweh), the Tetragrammaton. So sacred is the Tetragrammaton that other names, such as Elohim and Jehovah, are substituted in its place in scripture.

A more systematic presentation of the basic doctrine is contained in Moses Cordovero's Pardes rimmonim (Garden of Pomegranates, 1548). Kabbalah was a major influence in the development of Hasidism and still has adherents among Hasidic Jews.

The Kabbalah, with its amulets, incantations, demonology, seals, and letter and number mysticism, had a profound influence on Western magical tradition. The Tetragrammaton especially was held in great awe for its power over all things in the universe, including demons.

(See also: The ten Sepheroth , New Age Spirituality, Body Mind and Soul)

Berosus (Chald.). A priest of the Temple of Belus who wrote for Alexander the Great the history of the Cosmogony, as taught in the Temples, from the astronomical and chronological records preserved in that temple. The fragments we have in the soi-disant translations of Eusebius are certainly as untrustworthy as the biographer of the Emperor Constantine - of whom he made a saint (!!) - could make them.

The only guide to this Cosmogony may now be found in the fragments of the Assyrian tablets, evidently copied almost bodily from the earlier Babylonian records; which, say what the Orientalists may, are undeniably the originals of the Mosaic Genesis, of the Flood, the tower of Babel, of baby Moses set afloat on the waters, and of other events. For, if the fragments from the Cosmogony of Berosus, so carefully re-edited and probably mutilated and added to by Eusebius, are no great proof of the antiquity of these records in Babylonia - seeing that this priest of Belus lived three hundred years after the Jews were carried captive to Babylon, and they may have been borrowed by the Assyrians from them - later discoveries have made such a consoling hypothesis impossible.

 It is now fully ascertained by Oriental scholars that not only "Assyria borrowed its civilization and written characters from Babylonia," but the Assyrians copied their literature from Babylonian sources. Moreover, in his first Hibbert lecture, Professor Sayce shows the culture both of Babylonia itself and of the city of Eridu to have been of foreign importation; and, according to this scholar, the city of Eridu stood already "6,000 years ago on the shores of the Persian gulf," i.e., about the very time when Genesis shows the Elohim creating the world, sun, and stars out of nothing.

(See also: Berosus , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

Hair. Occult philosophy considers the hair (whether human or animal) as the natural receptacle and retainer of the vital essence which often escapes with other emanations from the body. It is closely connected with many of the brain functions - for instance memory.

With the ancient Israelites the cutting of the hair and beard was a sign of defilement, and "the Lord said unto Moses. . . They shall not make baldness upon their head", etc. (Lev. XX1., 1-5.) "Baldness", whether natural or artificial, was a sign of calamity, punishment, or grief, as when Isaiah (iii., 24) enumerates, "instead of well-set hair baldness", among the evils that are ready to befall the chosen people. And again, "On all their heads baldness and every beard cut" (Ibid. xv., 2). The Nazarite was ordered to let his hair and beard grow, and never to permit a razor to touch them. With the Egyptians and Buddhists it was only the initiated priest or ascetic to whom life is a burden, who shaved.

 The Egyptian priest was supposed to have become master of his body, and hence shaved his head for cleanliness; yet the Hierophants wore their hair long. The Buddhist still shaves his head to this day - as sign of scorn for life and health. Yet Buddha, after shaving his hair when he first became a mendicant, let it grow again and is always represented with the top-knot of a Yogi. The Hindu priests and Brahmins, and almost all the castes, shave the rest of the head but leave a long lock to grow from the centre of the crown. The ascetics of India wear their hair long, and so do the war-like Sikhs, and almost all the Mongolian peoples. At Byzantium and Rhodes the shaving of the beard was prohibited by law, and in Sparta the cutting of the beard was a mark of slavery and servitude.

Among the Scandinavians, we are told, it was considered a disgrace, "a mark of infamy", to cut off the hair. The whole population of the island of Ceylon (the Buddhist Singhalese) wear their hair long.

So do the Russian, Greek and Armenian clergy, and monks. Jesus and the Apostles are always represented with their hair long, but fashion in Christendom proved stronger than Christianity, the old ecclesiastical rules (Constit. Apost. lib. I. C. 3) enjoining the clergy "to wear their hair and beards long" (See Riddle’s Ecclesiastical Antiquities.)

The ‘Templars were commanded to wear their beards long. Samson wore his hair long, and the biblical allegory shows that health and strength and the very life are connected with the length of the hair. If a cat is shaved it will die in nine cases out of ten. A dog whose coat is not interfered with lives longer and is more intelligent than one whose coat is shaven.

Many old people as they lose their hair lose much of their memory and become weaker. While the life of the Yogis is proverbially long, the Buddhist priests (of Ceylon and elsewhere) are not generally long-lived. Mussulmen shave their heads but wear their beards; and as their head is always covered, the danger is less.

(See also: Hair , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

Osiris. (Egypt, Egyptian). The greatest God of Egypt, the Son of Seb (Saturn), celestial fire, and of Neith, primordial matter and infinite space.

This shows him as the self-existent and self-created god, the first manifesting deity (our third Logos), identical with Ahura Mazda and other " First Causes". For as Ahura Mazda is one with, or the synthesis of, the Amshaspends, so Osiris, the collective unit, when differentiated and  personified, becomes Typhon, his brother, Isis and Nephtys his sisters, Horus his son and his other aspects. He was born at Mount Sinai, the Nyssa of the 0. T. (See- Exodus xvii. 15), and buried at Abydos, after being killed by Typhon at the early age of twenty-eight, according to the allegory.

According to Euripides he is the same as Zeus and Dionysos or Dio-Nysos "the god of Nysa", for Osiris is said by him to have been brought up in Nysa, in Arabia "the Happy". Query: how much did the latter tradition influence, or have anything in common with, the statement in the Bible, that "Moses built an altar and called the name Jehovah Nissi", or Kabbalistically - "Dio-Iao-Nyssi"? (See Isis Unveiled Vol. II. p. 165.) The four chief aspects of Osiris were - Osiris-Phtah (Light), the spiritual aspect; Osiris-Horus (Mind), the intellectual manasic aspect; Osiris-Lunus, the " Lunar" or psychic, astral aspect; Osiris-Typhon, Da?monic, or physical, material, therefore passional turbulent aspect. In these four aspects he symbolizes the dual Ego -  the divine and the human, the cosmico-spiritual and the terrestrial.

Of the many supreme gods, this Egyptian conception is the most suggestive and the grandest, as it embraces the whole range of physical and metaphysical thought. As a solar deity he had twelve minor gods under him - the twelve signs of the Zodiac. Though his name is the "Ineffable", his forty-two attributes bore each one of his names, and his seven dual aspects completed the forty-nine, or 7 X 7; the former symbolized by the fourteen members of his body, or twice seven. Thus the god is blended in man, and the man is deified into a god. He was addressed as Osiris-Eloh. Mr. Dunbar T. Heath speaks of a Phœnician inscription which, when read, yielded the following tumular inscription in honour of the mummy: "Blessed be Ta-Bai, daughter of Ta-Hapi, priest of Osiris-Eloh. She did nothing against anyone in anger. She spoke no falsehood against any one. Justified before Osiris, blessed be thou from before Osiris! Peace be to thee." And then he adds the following remarks:

"The author of this inscription ought, I suppose, to be called a heathen, as justification before Osiris is the object of his religious aspirations. We find, however, that he gives to Osiris the appellation Eloh. Eloh is the name used by the Ten Tribes of Israel for the Elohim of Two Tribes. Jehovah-Eloh (Gen. iii. 21.) in the version used by Ephraim corresponds to Jehovah Elohim in that used by Judah and ourselves. This being so, the question is sure to be asked, and ought to be humbly answered - What was the meaning meant to be conveyed by the two phrases respectively, Osiris-Eloh and Jehovah-Eloh? For my part I can imagine but one answer, viz., that Osiris was the national God of Egypt, Jehovah that of Israel, and that Eloh is equivalent to Deus, Gott or Dieu". As to his human development, he is, as the author of the Egyptian Belief has it . . . "One of the Saviours or Deliverers of Humanity . . . . As such he is born in the world. He came as a benefactor, to relieve man of trouble . . . . In his efforts to do good he encounters evil . . . and he is temporarily overcome. He is killed . . Osiris is buried. His tomb was the object of pilgrimage for thousands of years. But he did not rest in his grave. At the end of three days, or forty, he rose again and ascended to Heaven. This is the story of his Humanity" (Egypt. Belief). And Mariette Bey, speaking of the Sixth Dynasty, tells us that "the name of Osiris . . commences to be more used. The formula of Justified is met with": and adds that "it proves that this name (of the Justified or Makheru was not given to the dead only". But it also proves that the legend of Christ was found ready in almost all its details thousands of years before the Christian era, and that the Church fathers had no greater difficulty than to simply apply it to a new personage.

(See also: Osiris , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

Moses de Leon. The name of a Jewish Rabbi in the Xlllth century, accused of having composed the Zohar which he gave out as the true work of Simeon Ben Jacha?. His full name is given in Myer’s Qabbalah as Rabbi Moses ben-Shem-Tob de Leon, of Spain, the same author proving very cleverly that de Leon was not the author of the Zohar.

Few will say he was, but everyone must suspect Moses de Leon of perverting considerably the original Book of Splendour (Zohar). This sin, however, may be shared by him with the Medieval "Christian Kabalists" and by Knorr von Rosenroth especially. Surely, neither Rabbi Simeon, condemned to death by Titus, nor his son, Rabbi Eliezer, nor his Secretary Rabbi Abba, can be charged with introducing into the Zohar purely Christian dogmas and doctrines invented by the Church Fathers several centuries after the death of the former Rabbis. This would be stretching alleged divine prophecy a little too far.

(See also: Moses de Leon , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

Moses

(c. 1572 -1452 BC) Legendary founder of the Jewish religion and author of the first five books of the Bible (The Torah) (Thothmoses II - prince and high-priest of Egypt)

Moses simply means 'born of' in Egyptian, his native language. The name normally requires another name prefixed to it, such as Rameses (born of Ra) or Amenmosis (born of Amen)

It seems very likely that either Moses himself or some later scribe dropped the name of an Egyptian god from the front of his name. "

(See also: Moses , New Age Spirituality, Body Mind and Soul)

Moses

• To dream that you see Moses, means personal gain and a connubial alliance which will be a source of sweet congratulation to yourself.

Source: 10 000 Dream Interpretations, by Gustavus Hindman Miller

(See also: Dream Archives, Meaning of Dreams, Dream Interpretation, Dream Dictionary, Dream Dictionary - Moses , Meaning of Dreams about Moses , Dream Interpretation Moses )

Moses de Leon (1250-1305) Qabbalist, editor of the Zohar. {SD, BCW}

(See also: Moses de Leon , Mysticism, Mysticism Dictionary)