Excerpt from “Examining Edenics, the Theory That English (and Every Other Language) Came From Hebrew” October 31, 2013
The late Joseph Greenberg of Stanford University was the first to claim that hundreds of seemingly unrelated languages were actually just dialects of several huge language “superfamilies.” Then, in the late 1980s Russian-born linguist Vitaly V. Shevoroshkin, teaching at the University of Michigan, began propagating the idea that there was proof of a single primordial language from which all others derived. “Ultimately, all languages, with perhaps some little exceptions, are related,” he was quoted as saying. This became known as the Nostratic school of thought.
Recently a major study analyzing more than 500 languages was published in the Proceedings of the National Academy of Sciences supporting the theory. The study, co-authored by Dr. Quentin Atkinson, of Auckland University, and Dr. Mark Pagel, of the University of Reading, U.K., concludes that there is evidence for a single origin of language.
The guru of Edenics and self-declared “founder, chief researcher and editor of the idea” is Isaac E. Mozeson, an American-born lecturer on literature and Judaica who moved to Israel in 2010. “It was a little birdie that whispered the Edenic concept into my ear back in 1978,” Mozeson wrote, describing a time when he was a doctoral student of literature at New York University (he never completed the degree). “I was stuck with a boring linguistics requirement. One day our professor was demonstrating the genius of what he said was the Indo-European root for the generic bird word SPER. Suddenly my mind harkened back to my second-grade Hebrew class when I first learned a similar generic word for bird … TSIPOR.”
This chance event set off in Mozeson a train of thought that would consume him for the next 35 years as he came to believe—and set out to prove—that Hebrew was the root of all languages. The lack of approval from the linguistics establishment did not dampen Mozeson’s enthusiasm for his theory, and he went on to publish two books on the subject. The Word: The Dictionary That Reveals the Hebrew Roots of English (1989), a 300-page book with some 20,000 English-Hebrew linked words, and The Origin of Speeches (2006), in which words from multiple languages are connected to Hebrew. Mozeson has also put out three CDs. In addition he has a website, blog, and all sorts of social media. The whole operation runs on a shoe-string budget, some part of which Mozeson claims is provided by co-founder of Skype and Kazaa, Kevin Bermeister, who is listed as a supporter of Edenics.
Ironically, for a man who seeks to revolutionize our understanding of language, Mozeson himself has a severe speech impediment. This incurred during a five-day coma and massive organ failure that he suffered following severe heat stroke in 1996. Yet Mozeson has succeeded in gathering a cadre of dozens of like-minded individuals, from all over the world and from a wide variety of languages and traditions. All of them believe in the Edenics theory and spend time searching out and publicizing what they believe are the Hebrew roots of their native tongues. Overall he and his team claim to have mapped out the Hebrew roots to more than 60,000 words from dozens of languages.
“There are hundreds of English words which have almost the exact same structure as similar-meaning Hebrew words,” he told me during a long interview in his Spartan apartment in downtown Jerusalem.
Mozeson expands his theory into other languages. “The Hebrew word DeRech (way/road),” he said, “with its DR root, is also found in DaRoga (Russian), DeRecho (Spanish), DuRch (German) and DoRo (Japanese). By the way, if you take the DR root of DeRech and reverse its order you get the English word RoaD. Can you see the Hebrew root from ShoMeR (guardian) in the Japanese word SaMuRai (the emperor’s royal guard)?
Another linguistic puzzle involving the inscription on the back of the Yata mirror at the Ise Jingu, appears to have been solved. In the decoding or deciphering of the writing, it came to light that the Japanese Hiragana and kana script are closely related to Hebrew-Brahmi scripts. The writing inscription on the back of the Yata kagami or Yata mirror (allegedly recorded or copied by Yutaro Yano, who was given special permission by the Ise priest after World War II) is given as follows below:
Figure 1: The Sacred Mirror Yata-no-Kagami
… Since some of the letters appear Hebrew and others early Japanese, there has been confusion as to how to interpret the text. Yet, notice the similarity between the Hebrew and early Japanese scripts below:
Worthy of notice are the common ‘ra’, ‘u’ and ‘hi’ syllables also found on the mirror. However, even with these few common elements, sense was never made of the mirrors script from early Japanese. However, this relationship between Hebrew and Japanese letters further confirms a Hebrew and Shinto shared influence on the script of the mirror. Still others believe the text is written in ancient Greek, yet with no clear interpretation. Clues to the decipherment involve the apparent name of God in Hebrew and the mythical tradition of the mirror, which was given to the Emperor of Japan by the solar goddess, Amaterasu. This exchange occurred in the 2nd to 4th Century of our era. Therefore, given the era of the script, a location of another similar script is needed for decipherment.
The regions between ancient Israel and Japan that may share influence in ancient writing and spirituality would be either located along the Silk Road or around the Indian Ocean and South Pacific sea trade routes. India and China are two candidates, with India’s Brahmi script appearing more similar to the inscription on the Mirror of Yata. The Hebrew and the Brahmi scripts appear as the most likely candidates for a decipherment. For example, ancient Brahmi and Hebrew match close to 80% of the letters (30/37) almost exactly, where even the early Japanese scarcely matched 20%. Consider the chart below which names the Brahmi and Hebrew found on the mirror.
The seven central letters are from the Hebrew script used at the time of the Roman persecution of the Jews (the Roman siege against Jerusalem by Emperor Titus, 67-70c.e. and the destruction of the Jewish communities of Salamis, Cyprus and Leontopolis, Egypt early in the 2nd Century c.e.). The remaining letters appear to consistently match with the 2nd and 3rd Century c.e. Brahmi script in the regions of northwest India. These Brahmi letters run from the top right counterclockwise covering the first 12 letters and continuing around the bottom 18 letters. What is remarkable, is they also make sense read in reverse by intension to confirm the meaning of the text. These Brahmi words can be understood by an early Sanskrit dictionary. There meaning will unfold a definitive relationship between the mythology of Japan and India used to shed light on the situation of the 2nd Century c.e. Jewish diaspora.
The Brahmi and Hebrew Transcription
Brackets are used to name the three Hebrew letters among the 30 listed above. Below the Brahmi transcription is a closely related syllable that appears more like the mirror (cl. jha) and variations of the same Brahmi letters of that time period (cl. dja. ja, and pa)
Five out of seven of the Hebrew letters have added marks on the letters of the mirror. Perhaps the authors attempted to hide the Hebrew somewhat so the mirror was not broken by those causing the exile. The extra lines may also be due to the author adding vowel and pronunciation marks as today’s Hebrew illustrates. In each case, today’s lines or dots are replaced by lines in the same portion of the word. Another possible word for the first three letters as noted by earlier researchers is the Hebrew word for light. ‘Light’ applies to the reflection on the mirror as the alternative choice of ‘return’ reflects the hope of return from exile by those who wrote on the mirror. Both words appear to match somewhat. Perhaps the author intended both to be understood as ‘turn to the light’ of God. The word God will be used in place of the actual Hebrew letters for Yahweh from this point on to respect the practice of keeping the word sacred.
The Brahmi and Hebrew Transliteration
The 7 central letters of Hebrew from the top right to the bottom left: (Hebrew is read from left to right)
Sadi (?), Waw (?), Nun(?) – Yod(?), He (?), Waw(?), He (?)
The 12-18 letters counterclockwise in early Brahmi are:
Sa Ga Ra Ja Pa Aum (He) Sa Ga Shi Pa Ti
Sagara japa aum (he–Hebrew) sa geshpati
(Yod) Ma Ya Ma Dha Ja Ya Sa Pa Ma A (Waw) Ra Aum Ja Va Tha A
(yod–Hebrew) Maya ma dha jaya sap ma a (waw-Hebrew) ra aum java tha a
The 18-12 letters clockwise in Brahmi are:
A Tha Va Ja Aum Ra (Waw) A Ma Pa Sa Ya Ja Dha Ma Ya Ma (Yod)
Atha(r)va ja aum ra (waw–Hebrew) ama pas yaja dha(r)ma yama (yod–Hebrew)
Ti Pa Shi Ga Sa (He) Aum Pa Ja Ra Ga Sa
Tip pash gasa (he-Hebrew) aum pajra gasa
The Hebrew and Sanskrit Translation
The three Hebrew letters hidden among the Brahmi script make Sanskrit vowel sounds, which add emphasis to the text. But taken by themselves, these three Hebrew letters make up their own Hebrew word also:
‘He’, ‘Waw’ and ‘Yod’ make up the Hebrew word for “Woe!; Ho!; Alas!; Come forth!”
As above the central portion reads (7 letters from Hebrew):
Return to God
Or with the three hidden Hebrew letters:
Come forth! Return to God.
Come forth! Light of God.
This is the call of Amaterasu. Also, these three letters are the three gifts Amaterasu gave to the Emperor of Japan. The original symbolic meaning of each Hebrew letter as it corresponds to the three sacred objects of the Shinto Shrine of Ise are:
‘yod’ – the symbol for a jewel or bead (from Amaterasu’s necklace)
‘waw’ – the symbol of a spear or sword (the sword from the defeated dragon, Yamata)
‘he’ – the symbol for jubilation or dance (performed with mirror beckoning Amaterasu
out of the cave of darkness).
The counterclockwise Brahmi translation is:
Sagara japa aum (he-Hebrew) as Geshpati.
Sagara, King of the Solar Clan, pray softly the AUM; (Ah! Truly!) To reach towards
Geshpati, the deity of invocations and speech.
(yod–Hebrew) Maya ma dha jayasa pam a (waw-Hebrew) ra aum java tha a
(Ee!) The horse’s cry causes victory and protection, take pity. (Oh!) With burning
devotion AUM swift as a horse cry for our welfare, take pity.
The clockwise translation of the Brahmi is:
Atha(r)va ja aum ra (waw-Hebrew) ama pas yaja Dha(r)ma Yama (Yod-Hebrew)
Atharva, fire priest who writes sacred text, born from the AUM of brightness
and glory; (Oh!) The soul beholds the sacrificial worship of the trumpet
of Yama, deity of the underworld; (Come!)
Tip pash gasa (he-Hebrew) aum pajra gasa
Sprinkle the animal sacrifice together with the song. (Ah!) AUM the stout offering, (of the
stout deity, Ganesa), and the song.
Choice of Brahmi and Hebrew letters:
The central Hebrew letters correspond with a blend of 3rd Century c.e. Hebrew and ancient Indian Brahmi (200-300 c.e. Kshatrapa or 300-500 c.e. Gupta). Within the outer region, the three Hebrew letters are obtained from the central decipherment.
Of the top 12 letters, ‘sa’, ‘ga’ and ‘pa’ occur twice and match exactly with the Brahmi. AUM is a near exact combination of the Brahmi ‘au’ and ‘m’. The ‘m’ sounds like ‘ng’ and is represented by the dot in the upper right portion of the aum glyph. The ja glyph is also an exact representation of the Brahmi. The Hebrew ‘he’ exactly matches the Hebrew letter. The two letters that appear questionable are the ‘ta’ and ‘sha’ appearing like the lowercase Roman numbers for ‘n’ and ‘m’. Changing the sound to ‘ti’ and ‘shi’ or ‘ish’ makes sense in terms of the appearance of Brahmi consonants with an ‘i’ appendage added. That is, the Brahmi script syllables vary based on the placement of the vowel around the fixed consonant, where ‘ta’ and ‘sha’ become near exact matches for ‘ti’ and ‘shi’ on the mirror.
Of the lower 18 symbols, 8 have been deciphered in the above 12 and are exact matches. However, the appearance of ‘ja’ changes, though both forms are acceptable in the early use of Brahmi. More exact Brahmi letters are the first ‘a’, ‘tha’, ‘ma’ and ‘dha’. Difficult to translate was the Brahmi ‘va’, the second ‘a’ and the two ‘ya’ letters. Perhaps a look at the mirror’s exact text is needed. However, these letters match well and only 7 of the 37 letters were not exact. That is a certainty of 80%. In the context of the diaspora Hebrews, an exact text may have exposed decipherment. The appearance of the ‘ya’ sign in Brahmi is a particular give away for the language. To hide this unusual letter the authors wrote the mirror’s ‘ya’ sign to be broken with the top appendage laid over the ‘ya’ to conceal it somewhat. It makes the Brahmi appear more Greek or Roman. Therefore, the authors hid the letters just enough to mystify the passerby, but not too much so the sound of the Trumpet of Yama might one day be heard.
Some important considerations:
– The Three Hebrew letters in the Brahmi portion of the text taken by themselves as ‘He’, ‘Waw’ and ‘Yod’ make up the Hebrew word for “Woe!; Ho!; Alas!; Come forth!” When taken to mean ‘Come forth!’ the word occurs once in the Hebrew Bible in the following verse: Zechariah 2: 6 – “Ho! Ho! Flee from the land of the north, says the Lord; for I have spread you abroad as the four winds of the heavens, says the Lord. 7 – Ho! Escape to Zion, you who dwell with the daughter of Babylon.”
– The Hindu Aum occurs on the mirror. This means that early Hindu and early Hebrew sages worked together in writing the message on the mirror.
A group of Hebrews in exile must have arrived in India. In order not to overwhelm their hosts, they split up their group spreading out their clans across the East toward Japan. Perhaps the Shinto and Hindu priests felt compassion toward the Hebrews in their exile and recorded the inscription together on the back of the Mirror of Yata as a memorial of this struggle.
Choice of Sanskrit words:
The Mirror of Yata
Yata is also a Sanskrit word for ‘all people’, ‘to engage’ or ‘to control’.
There may be a play on this word as a lesson of wisdom for rulers to engage all people. Firstly, they are to Turn to the Light of God and the king is subject to Him.
The Bhagavad-gita 5.25 contains this word Yata as if to teach the meaning of a true ruler:
labhante — achieve; brahma-nirvanaam — liberation in the Supreme; rasaayah? — those who are active within; ksaanaa-kalmasaah? — who are devoid of all sins; chinna — having torn off; dvaidhaha — duality; yata-atmanaha — engaged in self-realization; sarva-bhuta — for all living entities; hite — in welfare work; rataha — engaged.
To achieve true freedom in the Supreme be as those active (within the heart and mind), free from sin, having torn off duality, engaged in self-realization with all living things work for their welfare truly engaged.
Return to the light of God
The Prince and Priest of Japan (any nation or people) is being given the name of Yata in its full Sanskrit meaning so that when he looks in the Mirror of Yata all that he sees is the light of God, not himself.
Sagara japa aum ? as Geshpati.
Sagara (King of the Solar Clan) pray softly the AUM; Truly! To reach towards Geshpati (the deity of invocations and speech).
The Leader of Peoples is given a second name:
Sagara is the ancient Hindu King of the Solar Clan. Sagara attempts to prove his supremacy by a horse sacrifice. As well, Indra (the Supreme Being of the day who separated the earth from sky and dwelt in between) uses a horse to ride the sun as a chariot. This is why Indra stole the horse of Sagara and prevented the sacrifice. The 60 000 sons of Sagara dug a hole to capture the horse and found it beside the sage Kapila in deep meditation. They accused him of theft, but when he opened his eyes of innocence they all perished. The ancient message: all face eternal death in the hole of the underworld looking into the mirror of our soul trying to find our innocence.”
Source: The Mirror of Yata (Download at academia.edu)
Comment: The statement above regards Sagara as the ancient Hindu King of the Solar Clan, see the Hindu legend. See also Wikipedia entry Indo-Scythians.
According to Puranic literature, King Sagara founded the Ikshvaku dynasty, a mythical dynasty founded by Ikshvaku, grandson of Vivasvan or Surya and son of Vaivasvata Manu. They are said to have ruled from the Kosala Kingdom with Ayodhya as their capital. The Puranic literature mentions the sons of Sagara with some detail. The two Indian epics, Ramayana and Mahabharata, have numerous mentions of this dynasty King Sagara is one of the greatest kings of the Suryavansha in the Satya Yuga, also known as the Ikshvaku dynasty.
King Sagara is claimed as an important king belonging to variously to the Hindus, Sakas (or Shakas), Jats-Gurjars, the Ikshvaku or Surya solar clans. This is confusing because King Sagara is mentioned as having punished his enemies by having half-shaved the heads of the Sakas, and completely the heads of the Yavanas and Kambojas (see Sagara’s Vrittantha, story of King Sagara.)
But according to the Jain saga tradition, King Sagara’s sons were destroyed by a massive flood of the Ganga by the Naga King for their insolence and supposedly for their pride in overrunning the lands that had been conquered by King Sagara.
There is also the legendary Naga King Sagara who lived at the bottom of the Great Ocean (see The imagery of the Cosmological Buddha) This Naga King Sagara belongs to the Buddhist tradition, according to which, King Sagara was attributed to the Sakya/Saka tribe, see Buddhist dictionary entry on Sagara.
There was another provincial King Sakala Kala Wallabha who is credited with having built the cave temple that, however, was built in the 15th c. AD – too late to have been the King Sagara in question. However, it may have been built by a descendant as King Walagamba is thought to have used this area [Sri Lanka] between 104 and 88 BC as a sanctuary from invading South Indians, see A sanctuary where myth and fact combine.
Indo-Greek king Menander II who reigned around 90-85 BC in Gandhara, north of modern Pakistan and parts of Afghanistan, is another candidate for King Sakala [=Sagara] as he has been mentioned as the mighty Yavana King of Sakala. His capital Sakala was located in modern Punjab and refers to Sialkot, Pakistan (see Sagar’s Foreign Influence on India)
Whether Sagara or Sakala belonged to the Aryans, Sakas, Jat-Gujjars, Hindus, Jains or Indo-Greek Yavanas, the question cannot be settled here and now, however, the Brahmi-Hebrew script was likely brought into Japan by a Brahman like mendicant probably belonging to one of the said lineages for the purpose of transmitting the Buddhist religion.