THE EPHOD OF THE HIGH PRIEST: THE HEAVENS, THE GATES, THE CAVES: THE FOUR WORLDS.
In the 28th chapter of Exodus we learn that those that are “wise hearted” and “filled with the spirit of wisdom” were selected to make for Aaron consecrated garments—a breastplate and an ephod, a broidered coat, a mitre and a girdle. On the shoulders of the Ephod (Hebrew, Hepod) which was to be made “of gold, of blue, and of purple, of scarlet”—these being the colours of divinity—“and fine twined linen, with cunning work” were to be placed two stones, each to be engraved after the manner of a signet, with six names of the children of Israel. Authorities generally agree with the translations in classifying these two stones as Onyx, and there are very important reasons from an occult point of view why they should be so identified even though Josephus accounts them Sardonyx which, he says, represents the sun and the moon. These onyx stones were to be worn “for stones of memorial unto the children of Israel.” The ephod was similar to an upper body-garment of the Greeks (Josephus says it resembled the Epomis) and may be described as a kind of waistcoat held by straps which passed over the shoulders and were twined round the waist with the cunningly woven band. The two large onyx stones were set on the shoulder-straps, and on each stone were engraved the names of the children of Israel—“Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth.” In astrology, to which science perhaps on its more esoteric side we are impelled, we can quickly recognize the twelve signs of the Zodiac—six Northern and six Southern—in the twelve tribes of the children of Israel, more distinctly emphasized on the breastplate of the High Priest. The engraving on the two onyx stones, one of which would necessarily be somewhat lighter in colour than the other, can never be explained in our prosaic terms for they were attuned to the whisperings of the Heavenly Hosts and typified the eternal wanderings of the Soul.
In my later remarks on the Onyx I have noted the ancient philosophy regarding the descent of the Soul through the Gate of Cancer and its ascent through the Gate of Capricorn. Peter symbolically represented at the Gate of Heaven, is a veiled allusion to the stone (Petros) gateway through which the departing spirits of Earth pass on their everlasting pilgrimage in search of the pearl above price—the hidden knowledge of perfect truth—a stone so gloriously brilliant that mortal eyes can never gaze on it.
In earlier Egyptian symbolic lore it is assumed that the Heavens were of stone, the goddess Hathor being the Lady of the Turquoise Stones and other deities being represented by stones cut to forms and in their natural state. In rabbinical allegory the Creator, vibrating through the rays of sunrise, is reverenced as “The Opener of the Gates,” and frequent allusions are made to the gates of tears, of prayer, of praise, and of repentance. There is an old Hebrew tradition that one Messiah will come through the Gate of Capricorn and another through the Gate of Cancer. Plato writes of the two gateways—one through which the Soul descends, the other through which the soul ascends, and Porphyry says that on this account the Egyptians did not begin the year like the Romans with Aquarius but with the Moon Sign Cancer.
The Quabalistic Books say that the soul of man passed through the four celestial worlds in its descent, receiving from Aziluth, the Chaiah, spiritual animation: from Briah, Neshamah, understanding: from Jezirah, Ruach, the passions: from Nephesch, material desires. He enters the world by the Gate of Generation (the Moon), the watery sign, the colour of which is indicated as green, and he leaves the world of Matter for the land of the Immortals by the Gate of Material Death (Saturn), the Earth sign Capricorn, the colour of which is black. The Su’n passage through the tribal signs expressed on the onyx stones of the Ephod symbolizes eternally the descent and ascent of immortal man.
CHAPTER IV
THE BREASTPLATE OF JUDGMENT
“The future things and those which are to happen, let them foretell unto thee.” Isaiah XLIV. 7.
ATTACHED to the Ephod was the famous HOSHEN-HA-MISHPAT or Breastplate of Judgment which was of “cunning work,” fashioned like the Ephod “of gold, of blue, and of purple, and of scarlet, and of fine twined linen.” It was a square pouch when doubled, a span in length and a span in breadth. Josephus writes that there were “twelve stones upon the Breastplate, extraordinary in largeness and beauty: and they were an ornament not to be purchased by men because of their immense value. The names of all those sons of Jacob were engraven in these stones, whom we esteem the heads of our tribes, each in the order according to which they were born.”
We are told in the 28th chapter of the Book of Exodus that the Urim and Thummim were put into the Breastplate. Dummelow believes that these were two jewels or images engraved with distinctive characters employed in casting lots. Josephus and the Septuagint imply that the gems on the Breastplate constituted the Urim and Thummim. Gensenius says that the Urim and Thummim were two little images which were placed between the folds of the Breastplate. Dr. Chambers indicates the Urim and Thummim as a mysterious contrivance consisting either of the four rows of precious stones bearing the tribal signets, or of two images. It is pointed out that the images of Isis and Osiris, worked in precious stones, hung on the breast of the Egyptian High Priest to symbolize truth and justice. The Urim and Thummim may be identical with the Babylonian “Tablets of Destiny” which were the instruments by which the seers of Babylon conveyed the “urtu” or answer of the gods to the people. In Babylon the “Tablets of Destiny” were only effective when on the breast of the god, while amongst the children of Israel the Urim and Thummim were only potent when on the breast of the High Priest. Josephus says that the answer of the Urim and Thummim was revealed by rays of light, and the Talmudic account is in harmony with this statement.
It was necessary for accuracy that the oracle should only be approached by one on whom the Shekinah or Radiance rested: one filled with the splendour of inspiration, naturally gifted in the art of prophecy, and fitted by the beauty of his thoughts and his life to draw unto himself the divine Shekinah: he must be “covered with the robe of virtue as the bridegroom decketh himself with ornaments and as a bride adorneth herself with her jewels.” The Rabbis identified Urim and Thummim as the “grand and sacred name of God,” Urim indicating “Those whose words communicate light” and Thummin, “Those whose words are realised,” while the Septuagint renders them as “Revelation” and “Truth.” The generally accepted meaning of Urim and Thummim is “Lights and Perfections.”