ANCIENT EGYPT
THE LIGHT OF THE WORLD
A WORK OF RECLAMATION AND
RESTITUTION IN TWELVE BOOKS
BY
GE=
RALD
MASSEY.
AUTHOR OF "A BOOK O=
F THE
BEGINNINGS" AND "THE NATURAL GENESIS"
VOL. I.
London=
T. FISHER UNWIN
1907
470
THE EGYPTIAN WISDOM IN OTHER JEWISH WRITING=
S
Book VIII
THE Kamite mythos of the old lost garden =
may be
seen transforming into Hebrew legendary lore when Ezekiel describes an Eden that was sunk=
and
buried in the lowermost parts of the earth. "Thus saith the Lord ... W=
hen
I cast him (Pharaoh) down to Sheol with them that descend into the pit: and=
all
the trees of Eden, ... and all that drink water were comforted in the n=
ether
parts of the earth...." "To whom art thou thus like in glory and =
in
greatness among the trees of E=
den?
Yet shalt thou be brought down with the trees of Eden into the nether parts of the earth=
; thou
shalt lie in the midst of the uncircumcised." (Ez.=
xxxi.
15, 16, 18.) This is the garden of Eden in
Sheol, and Sheol is a Semitic version of the Egyptian Amenta. That is w=
hy
the lost Gan-Eden is to be found in the nether parts of the earth as an out=
cast
of the later theology.
When the word Sheol in the Old Testament =
is
rendered in English by "the grave," it is inadequate times out of
number. The Hebrew writers were not always speaking or thinking of the grave
when they wrote of Sheol, which has to be bottomed in Amenta, the divine ne=
ther-earth,
not simply in the tomb. The grave is not identical with hell, nor the pit-hole with the bottomless pit. The pangs and
sorrows of Sheol, like the purging pangs of the Romish purgatory, have to be
studied in the Egyptian Ritual. Many of the moanings and the groanings in t=
he
Psalms are the utterances of Osiris or the Osiris suffering in Amenta. They=
are
the cries for assistance in Sheol. The appeals in the house of bondage for =
help
from on high, and for deliverance from afflictions and maladies more than
human, were uttered in Amenta before they were heard in Sheol, and the Psal=
mist
who first wrote the supplications on behalf of the manes was known as the
divine scribe Taht before the Psalms in Hebrew were ascribed to David. The speaker of Psalm xvi. is talking pure Egyptian doc=
trine
in Amenta concerning his soul and body when he says, "My flesh shall d=
well
in safety, for thou wilt not leave my soul in Sheol; neither wilt thou suff=
er
thy holy one to see corruption; thou wilt show me the path of life; in thy
presence is the fulness of joy, in thy right hand there are pleasures for
evermore." As we see from the Ritual, this is the manes expressing his
confidence in the duration of his personality, the persistence of his sahu =
or
mummy-soul in
The Egyptian Wisdom in other=
Jewish
Writings 471
Amenta, and his hope of being vivif=
ied for
ever by the Holy Spirit and led along the pathway of eternal life by Horus =
the
Redeemer to the right hand of his father, Atum-Ra. He is the sleeper in Ame=
nta
when he says, "I shall behold thy face in righteousness; I shall be
satisfied with thy likeness when I awake" (Ps. xvii. 15). The Osiris w=
oke
in Sekhem, where he saw the likeness of his Lord who left his picture there;
his true likeness as the risen one transformed, transfigured, and divinely
glorified, that looked upon the manes, smiling sun-wise through the defecat=
ing
mist of death, for the Osiris to come forth and follow him. The speaker was=
in
Amenta as the land of bondage when the "cords of Sheol" were bound
about him. He was assimilated to the suffering Horus, sitting blind and
helpless in the utter darkness, pierced and torn and bleeding from the woun=
ds
inflicted on him by Sut, who had been his own familiar friend, his
twin-brother, and who had turned against him and betrayed him to his death.=
The
most memorable sayings in the Psalms, and the most misleading when
misunderstood, are uttered in this character of Osiris, who was the typical
victim in Amenta, where he was tormented by the followers of Sut, the forsa=
ken
sufferer who was piteously left to cry, "My God! My God! Why hast thou
forsaken me? Why art thou so far from helping me?" The sufferer is in
Sheol, the miry pit, when he says, "I sink in deep mire." "Deliver me out of the mire, and let not Sheol shut her =
mouth
upon me" (Ps. lxix. 2, 14, 15).
Sheol, then, is one with Amenta, and the =
drama
with its characters and teachings belongs to the mysteries of Amenta, which=
are
attributed to Taht, the Egyptian psalmist, who is the great chief in Sekhem,
the place where Horus suffered or Osiris died. Taht was the writer of the
sayings attributed to Horus in his dual character of the human sufferer in
Amenta and of Horus-Tema, the divine avenger of the sufferings that were
inflicted on Osiris by the "wicked," the Sami, the co-conspirators
with Sut, the Egyptian Judas. This will account for the non-natural imagery=
and
hugely inhuman language ascribed to the supposed historic David, who as wri=
ter
was primarily the psalmist Taht, and who called down the divine wrath upon =
the
accursed Typhonians for what they had done in binding, torturing, and pierc=
ing
Horus (or Osiris) and pursuing him to death. So far as the language of Taht
remains in the Psalms of David, it is inhuman because the characters of the
drama were originally non-human. This is one of the many misrenderings that
have to be rectified by means of the Egyptian Ritual, when we have
discriminated between the earth of time and the earth of eternity, between =
the
denizens of Judea and the manes in Sheol=
, and
learned that the Hebrew and Christian histories of these mystical matters h=
ave
been compounded out of the Egyptian eschatology.
It is noteworthy that certain of the Psal=
ms, in
two different groups (xlii. to xlix. and lxxxiv. to lxxxviii.), are special=
ized
as "Psalms of the Sons of Korah." These were the rebels, once upo=
n a
time, who, according to Hebrew tradition, disappeared when the earth opened=
and
swallowed them up alive. This is a legend of Amenta. The only earth that ev=
er
swallowed human beings was the nether-earth of Sheol; and if we take our st=
and
with the sons of Korah in Amenta we can
472 Ancient Egypt
read these Psalms and see how they should
especially apply to those who were swallowed by Sheol in the nether-world.
"One thing," says a commentator, "which added to this surpri=
sing
occurrence, is that when Korah was swallowed in the earth his sons were
preserved." They went down to the pit in death, but lived on as did the
manes in Amenta. The sons of Korah are in Sheol. But, says the speaker,
"God will redeem my soul from the power of Sheol" (Ps. xlix. 15).=
He exclaims,
"Bring me unto thy holy hill and to thy tabernacles." Psalm xlv. =
is a Psalm addressed to the anointed son, the king =3D=
the
royal Horus, who comes as a conqueror of death and Sheol. Psalm xlvii. is a song of the resurrection from Amenta. "God i=
s gone
up with a shout," to sit upon his holy throne, in the eternal city&quo=
t;
on his holy mountain," which was the way up from the dark valley for t=
hose
who, like "the sons of Korah," sank into the nether-earth, but who
lived on to rise again and reach the summit of the sacred mount. The Kamite
steps of ascent were buried as a fetish figure in the coffins with the dead=
for
use, typically, when they woke to life in Amenta. It is said to the Osiris =
in
the Ritual, "Osiris, thou hast received thy sceptre, thy pedestal, and=
the
flight of stairs beneath thee"; this was in readiness for his
resurrection. These images of the stand on which the gods were elevated, li=
ke
Anup at the pole, the tat of stability, and the steps of ascent to heaven, =
were
buried with the mummy as emblems of divine protection which are with him wh=
en
he emerges from the comatose state of the dead. The steps thus buried stand=
for
the mountain of ascent. We are reminded of this by the Psalmist when he sin=
gs,
"O Lord, thou has brought up my soul from Sheol. Thou, Lord, of thy fa=
vour
hadst made my mountain to stand
strong" (Ps. xxx. 37) - the mountain that was imaged in the tomb by the
steps with the aid of which the deceased makes the ascent from Amenta, and =
can
say, "I am the lord of the stairs. I have made my nest on the
horizon" (Rit., ch. 85). The Pharaoh Unas exults that the ladder or st=
eps
have been supplied to him by his father, Ra, as means of ascent to spirit
world. When King Pepi makes his exodus from the lower earth to the elysian fields Sut sets up his maket, or ladder, in Am=
enta
by which the manes reaches the horizon; and, secondly, Horus erects his lad=
der
by which the spirit of Pepi reaches up to heaven. This divides the steps of
ascent into halves of seven each as these are figured in the seven steps of=
the
solar boat. Thus the total number is fourteen, as it was in the lunar mythos
when the eye of the full moon was attained at the summit of fourteen steps =
or
top of the staircase. The number, as may be explained, was fifteen in the
soli-lunar reckoning of the month. Thus in one computation there were fifteen steps to the ladder of ascent from the de=
pths
of Amenta to the summit of the mount. Now, fifteen of the Psalms (cxx. to
cxxxiv.) are termed "Psalms of degrees." In the Hebrew they are
called "a Song of ascents." In the Chaldee they were designated
"a song that was sung upon the=
steps
of the abyss." These are the steps from the abyss or depths of She=
ol
mentioned by the speaker, who says, "Thou shalt bring me up again from=
the
depths of the earth" (Ps. lxxi. 20). "Out of =
the
depths have I cried unto thee, Lord" (Ps. cxxx. 1). Thus the st=
eps
constituted a means of ascent from Sheol or Amenta,
The Egyptian Wisdom in other=
Jewish
Writings 473
and in the song of ascents we can identify t=
he
staircase of the great god by which the summit of the mount was attained. T=
he
speaker has dwelt long in the death-dark land. He will lift up his eyes to =
the
mountains, or the mount: "Unto thee do I lift up mine eyes, thou that
sittest in the heavens." "The Lord hath chosen Zion: he hath desired it for his
habitation" - as he had already done when his name was Khnum, or Osiri=
s,
the lord of Sheni (Rit., ch. 36). The celestial mountain is the place where=
the
throne was prepared for the last judgment in the mysteries of Amenta, and
figured in the maat upon the summit of the mount. It was there Osiris sat
"in his throne judging righteously" "as king for ever."=
The
mount was also called the staircase of the great god. Osiris is said to sit=
at
the head of the staircase, surrounded by his circle of gods (Rit., ch. 22).=
In
the pre-Osirian cult it was Atum-Ra who sat as the great judge in the maat,=
the
hall of truth, law, and justice. As we have seen, the mount on high was also
imaged by other types of the ascent to heaven.
The speaker in the song of ascents or the
psalms of fifteen degrees is at the base of the mythical mount in Sheol =3D
Amenta. The lord whom he addresses is upon the summit of his holy hill, jus=
t as
Osiris, or Atum or Sebek, is the great god seated at the head of the stairc=
ase.
In his distress he cries unto the Lord for deliverance from the enemy, who =
is
Sut the liar and deceiver; "him that hateth peace." "My
soul," he says, "hath long had her dwelling with him that hateth
peace. I am for peace." "Woe is me!" he cries, "that I
sojourn in Meshech" (Ps. cxx. 5). Meshech, =
or
meska in the Egyptian, as a place-name signifies the place of scourging and
purifying in Suten-Khen. It is the Kamite purgatory as a place of rebirth in
Amenta (Rit., ch. 17) for the soul, on its resurrection from the dead prior=
to
the ascent of the steps, the ladder, staircase, column, or mount. On passing
through the sixth abode of Amenta (Rit., chs. 72 and 149) the speaker plead=
s,
"Let me not be stopped at the meska; let not the wicked have mastery o=
ver me."
"Let me join my two hands together in the divine dwelling which my fat=
her
Atum hath given me, he who hath established an abode for me above the earth,
wherein is wheat and barley of untold quantity, which the son of my own body
offereth to me there as oblations upon my festivals." And when the man=
es
has passed through the meska or place of purifying he prays to be delivered
from the hells that await the damned. In Meshech or the meska the sufferer =
says
he will lift up his eyes unto the mountains from whence his help shall come.
The mount is pluralized, but it is the summit upon which stands the heavenl=
y Jerusalem, "b=
uilded
as a city that is compact together, whither the tribes go up, even the trib=
es
of Ihuh, to give thanks unto the Lord." There were set "the thron=
es
for judgment, the thrones of the house of David," which are the twelve
thrones in heaven, as described in the book of Revelation. The single mount=
is Zion, the Egyptian=
shennu,
or hetep, the mount of rest.
"For the Lord hath chos=
en Zion, <=
/span>
He hath desired it for His
habitation;
This is my resting-place for ever." - Ps. cxxxii. <=
/p>
On the last of the fifteen s=
teps of
ascent a call is made upon the starry luminaries to praise the Lord.
"Bless ye the Lord, all ye
474 Ancient Egypt
servants of the Lord, which by night=
stand
in the house of the Lord. Lift up your hands to the sanctuary, and bless ye the Lord. The Lord bless=
thee
out of Zion"
(Ps. cxxxiv). These are they who stand by night around the throne at the to=
p of
the steps, and this last finishing touch is very definitely astronomical. As
Egyptian, there was an upper circle of the great spirits round the throne u=
pon
the summit of the mount, who were called the shennu, and the mount of the
shennu =3D Mount Zion.
Under one of its Egyptian names the valle=
y of
Amenta or Sheol is called "Akar." This valley of Akar
we identify with Achor, the valley of sorrow in the Hebrew. Achor's gloomy
vale" is sung of in the Christian hymn, and this is the essential
character of Akar. It has been observed by Renouf that the notion of obscur=
ity
is connected with Akar, whereas the notion of brightness is essentially
associated with the mount (Proc. So=
c.
Bib. Arch., March 7, 1893, p. 223). The two gates of Akar are mentioned=
in
the pyramid texts of Pepi (line 72) as equivalent in sense to the two gates=
of
Seb or the earth (Renouf, Rit., ch. 39, note). The difference lies betwixt =
the
mythical and eschatological application. The gates of Seb refer to our eart=
h,
and the gates of Akar to Amenta, the land of shades in the earth of eternit=
y.
When the valley
of Achor is to beco=
me a
door of hope it is in the wake of the solar god who goes forth from the gat=
e of
Akar to the summit of the mount. Israel
was to be judged and to make answer in the judgment hall (which stood at the
place of exit in the topography of Amenta), "as in the day when she
(previously) came up out of the land
of Egypt," whi=
ch was
one and the same thing in the mythical representation of the Exodus (Hosea,=
ii.
15). In fact, the supposed history is identified with the mythos by Esdras,=
who
portrays the last judgment, which is to be as it was in the time of Achan w=
hen
he was doomed to die in the valley
of Achor, the Egypt=
ian
valley of the shadow of Akar (2 Es. vii. 26-37). Li this valley was the
sepulchre of Osiris, betwixt the two mountains or horizons of the west and
east. So the graves of the Hottentot deity Heitsi-Eibib were made in a vall=
ey
or narrow pass between two mountains, and from these he, like Osiris, rose
again and made his transformation in the tree of dawn.
The nature of Achor is indicated by Hosea=
when
he says of Israel (ii.=
14,
15), "I will allure her and bring her into the wilderness, and I will =
give
her the valley of
Achor for a door of=
hope,
and she shall make answer in the judgment there." It was in Achor that=
the
stoning of Achan occurred, in the valley of vengeance, and it is there that=
Israel
was to answer for all her iniquities. Thus, whatsoever events had occurred =
in
Achor's gloomy vale took place in the Akar or Aukerti of the nether-earth,
which was a place of passage for the manes through Amenta. In the distance =
lay
the Aarru-paradise with the seven cows called the providers of plenty resti=
ng
in the green fields of peace and prosperity. The vale of Akar led to the Aa=
rru-meadows,
and out of these arose the mountain of the Lord,=
upon
the summit of which was the place of rebirth in the upper paradise, the abo=
de
of the blessed. This is the imagery made use of by Isaiah (lxv. 9, 12):
"Thus saith the Lord: I will bring forth a seed out of Jacob,
and out of Judah an inheritor of my mountain; and my chosen
The Egyptian Wisdom in other=
Jewish
Writings 475
shall inherit it, and my servants shall dwell =
there.
And Sharon shall be a pasture for flocks, =
and
the valley of Achor a place for herds to lie dow=
n in,
for my people that have sought me. But ye that forsake the Lord, that forge=
t my
holy mountain, that prepare a table for fortune and that fill up mingled wi=
ne
unto destiny, I will destine you to the sword." This is the mountain of Amenta. Fortune and Destiny are two
Egyptian deities who are mentioned here by the name of Gad and Meni, but on=
ly
mentioned to be abjured. As Egyptian the goddess of fortune was Rannut, who=
was
also the giver of good fortune in the harvest. The god of destiny or fate w=
as
Shai, the apportioner of the lot. These are to be cast out and their
worshippers destroyed, but the mould of the imagery remains in the valley of Achor. Indeed, the chart of Judea =
looks
like a copy of the scenery in Amenta as it would be if the land had been
originally mapped out by the emigrants from Egypt. Amenta and the
Aarru-paradise, with its heaven on the summit of the mount, have been repea=
ted
at innumerable sacred places of the world, such as the Garden of the Gods a=
nd
the holy mountain of Shasta in Colorado.
The first resurrection of two and the com=
ing
forth to day occur in the valley
of Akar. The valley=
of
passengers, the burial-place for Gog and his multitude; the valley of Elah,
the valley of giants, the valley of the Rephaim, the valley of death, the
valley of judgment, the valley o=
f Síddim, the valley of Hinom
- are all figures of Amenta in the nether-earth of the mythos and eschatolo=
gy,
and therefore of the Hebrew Sheol. The "valley of decision" (Joel
iii. 14) is likewise the =
valley
of Amenta associate=
d with
the mount of the Lord, the valley of the lower earth in which the great
judgment was delivered at the end of the world, or age, or cycle of time, w=
hich
was annual in the mysteries, as it still is in the Jewish ceremonies celebr=
ated
at the end of every year. The Lord is about to judge the whole world in the
valley of judgment, here called Jehosaphat. "Multitudes, multitudes in=
the
valley of decision, for the day of the Lord is n=
ear in
the valley of decision. The sun and moon are darkened, and the stars withdr=
aw
their shining. And the Lord shall roar (as the god in lion form - Rit., 54,=
1)
from Zion, and utter his voice from Jerusalem; and the heavens shall shake; but the Lord=
will
be a refuge unto his people, and a stronghold to the children of Israel.
So shall ye know that I am the Lord your God dwelling in Zion my holy mountain. And it shall com=
e to
pass in that day that the mountain shall drop down sweet wine, and the hills
shall flow with milk, and all the brooks of Judah shall run with waters, =
and a
fountain shall come forth out of the house of the Lord and water the valley=
of
the acacias." Every feature of this imagery is and ever had been Egypt=
ian.
The valley of decision is the Egyptian valley of judgment in which the grea=
t hall
of mati, the house of the Lord in the solar mythos, was the judgment-seat. =
The
lord who sat in judgment was Atum, in his lion form as lord of terrors. The
lord enthroned upon his holy mountain was Atum-Ra upon the mountain of Amenta<=
/st1:PlaceName>
which the manes climbed for their rebirth in heaven. The mountain that souls
are commanded to flee to for safety in the time of trouble and threatened
destruction - which is repeated in the New Testament - is the mountain of t=
he
manes, who fled to its summit in the likeness of=
476 Ancient Egypt
birds. This is expressed in Psalm xi. "In=
the
Lord put I my trust. How say ye to my soul - fle=
e as a
bird (or birds) to your mountain. For lo, the wicked bend the bow; they make
ready their arrow upon the string, that they may shoot in darkness at the
upright of heart. The Lord is in his holy temple, the Lord, his throne is in
heaven," on the summit of the solar mount to which the hawk-headed man=
es
fled and were out of the reach of the rebels, the Sebau, the wicked, the Su=
t-Typhonians
who pursued and shot at them in the darkness, and who were rained upon with
fire and brimstone and the burning blast, or overwhelmed with the inundatio=
n in
the Red Sea or lake
of Putrata in Ament=
a.
According to the ancient Osirian mythos, there was a cleft in the hill-side=
at Abydos, through w=
hich the
manes passed as human-headed birds in the shape of hawks or herons. This wa=
s a
prototypal representation of the souls fleeing for refuge to the mountain, that was afterwards repeated in Semitic lege=
nds,
Hebrew and Arabic.
The typical valley, then, goes with the
mythical mountain or mountains in the Hebrew writings. The valley of Amenta
is the dwelling-place of the manes, which are represented as the rephaim who
answer to the Egyptian repait. The repait, or pait, are the dead below the
earth who are in the custody of Seb. The rephaim are the dead in the Hebrew
Sheol. In the day of vengeance, says Isaiah, "it shall be as when the =
corn
is reaped and the ears are gleaned in the valley of Rephaim."
In the valley of Amenta was the
field of divine harvest and the vintage of vengeance. In tracing the Israel=
ites
on their journey out of Lower Egypt we s=
hall
meet with the rephaim, who are the giants and at the same time shades of
enormous stature. Meanwhile, whatsoever battles were fought or vast events
occurred in the valley of the rephaim, they took place in the earth of the
dead, and not upon the upper earth. The giant king of Bashan
was one of the rephaim; Goliath, the colossus, was another of the rephaim; =
and
these giants dwelt in the valley of the rephaim. Consequently, the conquero=
rs
of the rephaim, whether called Moses or Abraham, Joshua or David, who warred
with the giants as shades of the dead in the valley of the rephaim, could no
more be historical characters than were the rephaim themselves. =
On entering the dark valley of Amenta
the Egyptian manes most assiduously seeks for the place of refuge and safety
provided by the great god, and for the entrance to the ark or tabernacle of
Osiris-Ra. This is a secret covert in the midst of Akar. Osiris is denomina=
ted
"lord of the shrine which standeth at the centre of the earth" (R=
it.,
ch. 64). It is said by the speaker in the Litany of Ra, "Here is the
Osiris; carry him into the hidden sanctuary of Osiris, lord of eternity, wh=
o is
under the care of the two divine sisters that give protection in the tomb!
Carry him into the hidden dwelling where Osiris resides, and which is in
Amenta, the mysterious sanctuary of the god at rest. Bear him, open your ar=
ms
to him, stretch out your hands to him, take off your veils before him, for =
he
is the great essence whom the dead spirits do not know," but to whom t=
hey
are indebted for the resurrection to new life. In the Psalms the tabernacle=
or
sanctuary in Sheol takes the place of the ark or secret shrine of Osiris in
Amenta. "Lord, who shall sojourn in thy Tabernacle?" (Ps. xv. 1). "In the court of his tabernacle shal=
l he
hide me" (Ps.
The Egyptian Wisdom in other=
Jewish
Writings 477
xxvii. 5). "In Salem
is his tabernacle, and his dwelling-place in Zion" (Ps. lx=
xvi. 2).
The resurrection of the manes took place in Sheol or Amenta. And it is as t=
he
risen manes in Sheol that the speaker seeks to dwell in the sanctuary of the
Lord and to contemplate his temple. Hence he says, "In the covert of h=
is
tabernacle (or dwelling) shall he hide me. He shall lift me upon a rock. I will offer in his tabernacle sacrifices of joy" (Ps. x=
xvii).
Such sacrifices or offerings are made to Osiris in his shrine of earth or
tabernacle in Amenta, as shown by the vignettes to the Ritual. This was the
"stronghold of salvation to his anointed" in the earth of eternit=
y.
This we take to be the tabernacle, sanctuary, or house of the lord in Sheol=
, of
which it is said, "Who shall sojourn in the tabernacle?" "In=
the
day of trouble he shall keep me secretly in his pavilion. In the covert of =
his
tabernacle shall he hide me" (Ps. xxvii. 5, 6), "in the place whe=
re
the divine glory dwelleth" (Ps. xxvi. 6).
The mummy-Osiris in Amenta is the figure =
of a
sleeping deity. This, as the mummy-Ptah or Putah, we hold to have been the
prototype of the sleeping Buddha. The mummy-image of divinity was continued=
in
Osiris-Sekeri. He is the inert in matter, the sleeping or resting divinity,=
the
breathless one; Urt-Hat, the god of the non-beating heart, the silent Sekar=
i.
Such also is the divine sleeper who is piteously appealed to by the human
sufferer in Sheol, and who is identical with Osiris sleeping in Amenta. The
speaker in the Psalms cries "unto the Lord with his voice," "=
;Arise,
O Lord! save me, O my God!" "Arise, O =
God,
judge the earth. O God, keep not thou silence. Hold not=
thy
peace, and be not still, O God" (Ps. lxxxii. 8, lxxxiii. 1). The
waking preceded the great judgment. "Arise, O Lord, in thine anger; li=
ft
up thyself against the rage of mine adversaries, and awake for me. Thou hast commanded judgment" (Ps. vii. 6). "=
;O
Lord, when thou awakest thou shalt despise their image." "Awake; =
why
sleepest thou, Lord? Rise up for our help" (Ps. xl=
iv.
23, 26). "Then the Lord awaked as one out of a sleep, and he sm=
ote
his adversaries backward" (Ps. lxxviii. 65). This is the awaking of the
god as Amsu, whip in hand, when he arises and asserts his sovereignty over =
all
the opposing powers. The speaker is in the position of the Osiris, as the mummy sleeping in Amenta when he pleads with=
the
protecting power, "Keep me as the apple of the eye. Hide me under the
shadow of thy wings from the wicked that spoil me, my deadly enemies that
compass me about." "As for me, I shall behold thy face in righteo=
usness;
I shall be satisfied with thy likeness when I awake" (Ps. xvii. 8-15).=
In
these passages Osiris the mummy-god as sleeper in Amenta and the Osiris as a
manes are both represented, and are both distinguishable each from the othe=
r. The speaker in Psalm xvii. is in
Sheol waiting to awake in the living likeness of this redeemer from death, =
and
he is surrounded by "the wicked," who are the "deadly
enemies" that compass him about. He cries, "Deliver my soul from =
the
wicked which is thy sword" - as power of punishment (xvii. 13). It is =
the
wicked who come upon the sufferer "to eat up his flesh," not as
cannibals on earth, but as evil spirit-powers of prey (Ps. xxvii. 2). The
opponents of the sun and the manes appear in the Psalms as the adversary and
the adversaries. The individual adversary is discriminated from the
478 Ancient Egypt
adversaries. Also the individual advers=
ary is
reproduced in the two characters of the Apap-dragon and of Sut or Satan, on=
ce
the familiar friend or twin brother of the good Osiris, and afterwards his
betrayer and inveterate personal enemy. Now, the adversaries of Osiris, or =
of
souls in Amenta, include the Sebau, and these are the "wicked" by
name, for the word in Egyptian signifies the profane, impious, blasphemous,=
culpable,
or wicked. They rise up from Amenta as the powers of darkness in revolt, but
are for ever driven back into their native night by Horus or Ra, Taht or Sh=
u.
These are the wicked of whom it is said in the Psalm, "They shall retu=
rn
or be driven back to Sheol" (Ps. ix. 17).
The comparative process shows that, like =
Taht,
the Psalmist opens in Amenta, the place of the wicked who have no power to
"stand in the judgment." The "wicked" in Amenta are the
adversaries of the sun and the soul of man. These are the rebels who for ev=
er rise in impotent revolt against the Lord and his anoin=
ted,
Osiris-Ra and Horus in the Ritual, Ihuh the father-god and David the belove=
d in
the Psalms. The "wicked" rage against the Lord and his anointed,
saying, "Let us break their bands asunder and cast away their cords fr=
om
us" (Ps. ii. 3). These are the "cords of death," the "c=
ords
of the wicked" (Ps. cxxix. 4), the cords with which the manes are fett=
ered
in the land of bondage and the depths of Sheol. The Lord that sitteth in the
heavens has these children of failure in derision. He has set his son as ki=
ng
upon the holy hill of Zion, who is to break them with a rod of iron and dash
them in pieces like a potter's vessel. These are they of whom it is said to=
the
Lord, "Thou hast broken the teeth of the wicked." That is in defe=
nce
of the sufferer in Sheol, who exclaims, "I cry unto the Lord with my
voice, and he answereth me out of his holy hill. I laid me down in death and
slept; I awaked, for the Lord sustaineth me" (Ps. iii. 4, 5). Osiris t=
he
typical sufferer in Amenta was imaged as the mummy bound up in the bandages=
of
burial. As Osiris the mummy he was the Karest or prototypal Corpus Christi. As Osiris-Sekeri he was=
the coffined
one. As Osiris-sahu he rose again in a spiritual body. As Osiris-tat he was=
a
figure of eternal stability. For reasons now to be adduced, Osiris, or the
Osiris, represents that typical sufferer whose cries and ejaculations are t=
o be
heard ascending from Amenta in the Egyptian Ritual and from Sheol in the He=
brew
Psalms.
David pleading in the cave is equivalent =
to
Osiris crying in the caverns of Sut in Amenta. He says, "I cry with my
voice unto the Lord. With my voice unto the Lord do I make my supplications. I said, Thou=
art my
refuge, my portion in the land of the living" (he being in Sheol, the =
land
of the dead). "I am brought very low. Deliver me from my persecutors. =
Bring my soul out of prison" (Ps. cxlii.). The pr=
ison
here is identical with the deep, the pit, the miry clay of Sheol, elsewhere
specified. The sufferer in Amenta is Osiris or Horus in the Egyptian
eschatology. He is also the Osi=
ris as
the suffering manes. Both have to be taken into account in tracing the suff=
erer
in Sheol. He enters Amenta as a prison-house. He prays that it may be opened
for him to come forth, so that he
The Egyptian Wisdom in other=
Jewish
Writings 479
may be finally established with those who ha=
ve
secured a place among the stars that never set, and who are called the mast=
ers
of eternity. He cries, "O Ra, open the earth! Traverse Amenta and sky!=
Dissipate
our darkness! O Ra, come to us!" (Book of Hades, 4=
th
div., tablets 2, 7, and 8). Amenta or Sheol was the prison-house of =
the
soul in death, and the soul of the deceased is portrayed as a prisoner in t=
he
bandages of the mummy, like Osiris in the Kâsu. The Osiris says to the
warders of the prisons, "May I not sit within your dungeons, may I not
fall into your pits" (Rit., ch. 17). Horus, the deliverer of the
"spirits in prison," comes to set the prisoners free from their
sepulchres, to dissipate the darkness and open all the pathways to the land=
of
light. In the chapter by which the prison-house of Amenta is opened to the =
soul
and to the shade of the person, that he may come forth by day and have the
mastery over his feet, the speaker prays that the eye of Horus may deliver =
his
soul. He cries to the keepers, "Imprison not my soul, keep
not in custody my shade. Let the path be open to my soul. Let it not be made
captive by those who imprison the shades of the dead" (Rit., ch. 92).
Horus is the Kamite prototype of the chosen one, called the servant by Isai=
ah,
who came "for a light of the Gentiles, to open blind eyes, to bring out
prisoners from the dungeon and them that sit in darkness out of the
prison-house" (Is. xlii. 7). It is not pretended that mortal Horus was
born on earth of a mother who was a human virgin in the house of bread at A=
nnu,
or that he lived as Unbu the branch at Nazareth
or its Kamite equivalent. Such localities in the Ritual are in Amenta, and =
the
transactions take place there, not on this earth. There was the prison-hous=
e of
death, and from thence the resurrection to a future life by transformation =
of
the human soul into an immortal spirit, as it was represented in the greater
and most solemn mysteries.
When the mortal entered Amenta, it was in=
the
likeness of Osiris, who had been bodily dismembered in his death, and who h=
ad
to be reconstituted to rise again as the spirit that never died. The mortal=
on
earth was made up of seven constituent parts. The Osiris in Amenta had seven
souls, which were collected, put together, and unified to become the
ever-living one. The deceased in the image of the ba-soul asks that he may =
be
given his new heart to rest in him (Rit., ch. 26). He becomes a sahu, or
glorified body (ch. 47). He pleads that the way may be made for his soul, h=
is
khu (glory), his shade, and his ka (chs. 91 and 92). These have to be unite=
d in
the likeness of the typical divine soul which was personalized as Horus the=
son
of Ra, in whose image the spirits of the just made perfect finally became t=
he
children of God. When the deceased enumerates his souls, he is a manes in
Amenta, and it follows that when the speaker in the Psalms does the same, h=
e is
in Sheol, the Hebrew Amenta, not on earth, and therefore is neither a King
David nor any other mortal. This identifies the doctrine as Egyptian. =
As we have seen, man, formed in the image=
of
God, had seven souls. Seven souls were assigned to Atum-Ra, and the human b=
eing
who was made in his likeness had seven component parts. These were describe=
d as
the ka, the I or ego; the ba, a human-headed soul; the hati, or breathing
heart; the sahu, or spiritual body; the khu,
480 Ancient Egypt
or glory; the khabit, or shade; and finally=
, the
perfect spirit. At least six of these can be identified in a passage of the
sixteenth Psalm. "Because he (the Lord) is at my right hand, I shall n=
ot
be moved. Therefore my heart is=
glad
and my glory rejoiceth; my flesh (the mummy-form) also shall =
dwell
in safety. For thou wilt not leave my soul
in Sheol; neither wilt thou suffer thine holy
one to see corruption. Thou wilt show me the path of life." In this
passage we can perceive a reference to the hati or breathing heart, the khu=
or
glory, the sahu or mummy-form, the ba-soul, the Horus-spirit, and the ka. If
the khabit or shade had been mentioned, there would have been seven altoget=
her,
which constituted the totality of a future personality. The
speaker in Psalm vii. had said, "Let=
the
enemy pursue my soul" (or human-headed ba); "let him tread my life
(ankhu) down to the earth, and lay my glory (khu) in the dust," but for
all this he will be avenged upon his adversaries in the judgment. The khu is
the particular soul of the seven that was known as the luminous one, or the
glory - the soul that was brought up from Sheol or Amenta when it had attai=
ned
the glory or become one of the glorified. At this stage the speaker in the
Ritual says, "Here am I; I come, and am glorified and filled with soul=
and
power" (ch. 94). He has attained the glory of the khu. In the book of
Psalms the speaker, who has passed through Sheol, says, "Thou hast bro=
ught
up my soul from Sheol." "Thou hast girded me =
with
gladness, to the end that my glory<=
/i>
may sing praise to thee" (Ps. xxx. 3, 11, 12). "Awake
up, my glory" (Ps. lvii. 8=
).
"I will sing praises with my g=
lory"
(Ps., cvii. 1). The language is akin to that of the manes in the Ritual, who
says he may be buried in the deep, deep grave and be bowed down to the regi=
on
of annihilation, yet he shall rise again and be glorified (ch. 30, A), or he
will attain the glory of the venerable khu.
Sheol is a land of darkness and the shado=
w of
death. So is Amenta, until lighted up with the presence of the sun by night=
in
its nether firmament. Sheol is the place of the rephaim or shadows of the p=
ast.
The rephaim are to be found in Amenta as giants, huge shades of enormous
stature; types of terror, made more formidable by their exaggerated size. S=
heol
is the place of the shades, the under-world to which the souls of the depar=
ted
went, and from which the dead were summoned by the consulters of oboth or familiar spirits. It incl=
udes
purgatory and hell, the Ethiopic Siol and Assyrian Saul. There were deeper
abysses in the abyss, and chambers of death in the house of death.
"Tophet" is another Hebrew name for Sheol. "A Tophet is prep=
ared
of old .... deep and wide" (Is. xxx. 33), w=
hich
may be traced to the Egyptian Tepht, a name of the abyss, the cavern of Apa=
p or
hole of the serpent. It was from Amenta, the hidden earth, that the ghosts =
of
the dead were summoned by the magi, or rekhi-khet, not as evil demons, but =
as
pure, wise spirits. It is from this nether earth of Amenta that the soul of
Samuel is supposed to have ascended when invoked by the witch, pythoness, o=
r W<=
/span>(<=
span
style=3D'mso-char-type:symbol;mso-symbol-font-family:"WP Greek Courier"'>(<=
/span>&q=
uot;F<=
/span>J<=
/span>D<=
/span>4<=
/span>:<=
/span>L<=
/span>2<=
/span>@<=
/span>H<=
/span> [Engastrimuthos] of Endor.
"And the woman said unto Saul, I see a god (or Elohim) coming up out of
the earth," but which earth of the two is not stated in the Hebrew (I
Samuel xxviii. 13). In several of the Psalms the singer utters the cries of=
a
soul that suffers purgatorial pains in Sheol. As we have seen, the Egyptian
purgatory is a
The Egyptian Wisdom in other=
Jewish
Writings 481
domain in Amenta called the meska =
=3D
meshek. It was a place of spiritual rebirth by purgation - a meaning that
survives in the name of purgatory. This is described in the Ritual (ch. 17)=
as
"the place of scourging and purifying." "Let not the Osiris
advance into the valley of darkness." "Let not the Osiris enter i=
nto
the dungeon of the captives." "Let him not fall among those who w=
ould
drag him behind the slaughtering block of the executioner" are cries of
the Manes.
Amenta is the land of monsters, chief of =
which
in the mythos is the Apap-dragon, which has its lair in the lake of outer
darkness. In Amenta the crocodiles have to be repelled (ch. 31). Also the s=
erpent
Seksek (ch. 35); Apshai, the devourer of the dead (ch. 36); the serpent Rek=
rek
(ch. 39); the serpent Haiu (ch. 40); the serpent Abur (ch. 42); the
crocodile-dragon in the land of bondage (ch. 72); the raging bull (ch. 78);=
the
devouring monsters (ch. 80); the howling dogs (ch. 102); the piercing serpe=
nt
(ch. 108); the black boar of Sut (ch. 112). Baba, the eternal devourer of t=
he
condemned, is the monster most eminent in the eschatology. "Deliver me
from the crocodile (or devouring monster) of this land of bondage" (Ri=
t.,
ch. 72). "Grant that I may come forth and have the mastery of my two f=
eet.
Let me advance to the goal of heaven." "Deliver me from Baba, who
feeds upon the livers of princes, on the day of the great reckoning." =
These
are also the cries of the manes.
The appeals for divine protection during =
the
passage of Amenta and for deliverance from the pangs of purgatory and the
terrors of the hells are echoed in the land of Sheol.
"Many bulls have compassed me. Strong bulls of =
Bashan
have beset me round. They gape upon me with their mouth=
"
(Ps. xxii. 12, 21). "Thou hast sore broken =
us in
the place of jackals, and covered us with the shadow of death" (Ps. xl=
iv.
19). "My soul is among lions. I lie among t=
hem
that are set on fire" (lvii. 4). "Deli=
ver
not the soul of thy turtle unto the wild beast" (lxxiv. 19). Th=
ere
is a description in the Ritual of the torn and mutilated Osiris encompassed=
by
the howling dogs of Amenta. "Salutation to thee,
Ur-ar-set, in that voyage of heaven and the disaster in Tennu, when those d=
ogs
were gathered together, not without giving voice." The dog is a
prominent type of the devourer in Sheol. The sufferer exclaims, "Deliv=
er
my soul from the sword; my only one (or my soul) from the power of the
dog" (Ps. xxii. 20). The dog in Amenta represents the devourer "w=
ho
lives upon the damned. His face is that of a hound and his skin is that of a
man. Eternal devourer is his name" (Rit., ch. 17). He seizes upon soul=
s in
the dark, and is therefore said to be invisible, as a type of very great
terror. Osiris bound as a mummy in Amenta prays to be released by the god w=
ho
had tied the cords about him in the earth. That is, by Seb, the god of eart=
h,
who was custodian of the mummies in the earth, whose hands and feet were bo=
und
up typically in Amenta in the likeness of the earthly m=
ummy.
The sufferer in Sheol cries, "My God! Why hast thou forsaken me? All t=
hey
that see me laugh me to scorn. They shoot out the lip, they wag the head, s=
aying,
He trusted on the Lord that he would deliver him." "Thou hast bro=
ught
me into the dust of death. For dogs have encompassed me=
.
The assembly of evil-doers have enclosed me. They bound my
482 Ancient Egypt
hands and my feet. They look and =
stare
upon me. They part my garments among them, and upon my vesture do they cast
lots." "Yea, mine own familiar friend in whom I trusted, which did
eat of my bread, hath lifted his heel against me." "I looked for =
some
to take pity, but there was none; and for comforters, but I found none.&quo=
t;
They gave me also "gall for my meat; and in my thirst they gave me vin=
egar
to drink." These are the pitiful cries and ejaculations of the sufferi=
ng
Osiris or Horus, the saviour in the Egyptian wisdom, and these scenes,
circumstances, and sayings have been reproduced as the very foundations of =
the
"history" in the Gospels. They were confessedly found among "=
;the
parables and dark sayings of old," which, as the scribe admits, "=
we
have heard and known and our fathers have told us." That is, they were
found in the writings of the divine scribe and psalmist Taht, which were
preserved in the psalms of the Hebrew David. The matter of the mythology go=
es
with the mythical characters, and this has been mistaken for prophecy that =
was
to be fulfilled in some future human history.
There is a chapter in the Ritual on not l=
etting
the mummy decay - that is, the mummy as a type of the personality continued=
in
a future life (ch. 154). In this the mummy-god Osiris is addressed as the
father by the Osiris as the manes in Amenta. The speaker says, "Hail to
thee, my father Osiris! Thy limbs are lasting, thou dost not know corruptio=
n."
And as with the god so is it with the manes. In spite of death, he says,
"I am, I am; I live, I live; I grow, I grow; and when I awake I shall
awake, I shall awake in peace. I shall not see corruption. I shall not be
destroyed in my bandages." "My limbs are lasting for ever. I do n=
ot
rot. I do not putrefy. I do not turn to worms. My flesh is firm; it shall n=
ot
be destroyed; it shall not perish in the earth for ever." (ch. 154, Naville.) In the parallel passages of the Ps=
alms
the speaker says, "My heart is glad and my glory rejoiceth; my flesh s=
hall
dwell in safety (or confidently). For thou wilt not leave my soul to Sheol;
neither wilt thou suffer thine holy one to see corruption. Thou wilt show me
the path of life." "As for me, I shall behold thy face in
righteousness. I shall be satisfied with thy likeness when I awake." <=
span
class=3DGramE>(Ps. xvi and xvii.) The "flesh" in the Psalm=
takes
the place of the mummy in the Ritual. The speaker in the Psalms "cries
out" continually, and calls on the ka or image of the eternal, in the
likeness of which he expects to rise again and live as Horus or as Jesus the
beloved son.
Another type of the beloved son in Sheol =
is the
turtle-dove. The speaker cries to the god of his salvation, "Oh, deliv=
er
not the soul of thy turtle-dove unto the wild beast. Th=
e dark
places of the earth are full of the habitations of violence" (Ps. lxxi=
v.
19, 20). The soul of the turtle-dove is the dove that was a symbol of
the soul. When the transformation from the mummy was made in Amenta the
deceased became bird-headed as a soul, and thus assumed the likeness of Ra =
the holy spirit. This bird of soul in the later eschatolog=
y was
the hawk, the sign of a soul that was considered to be male, the
soul of god the father. The dove of Hathor was an earlier type of a soul
derived from the mother. This is the turtle-dove of the Psalmist. In one of=
the
Egyptian drawings the soul is portrayed in the process of issuing from the
mummy in the shape of a dove, instead of the usual hawk. =
The Egyptian Wisdom in other=
Jewish
Writings 483
Both are emblems of the rise=
n soul,
but the dove in monumental times was almost superseded by the hawk of Ra and
Horus.
In the Ritual snares are set and a net is
prepared to catch and destroy the manes. The deceased prays that he may not=
be
taken like a foolish fish in the net. In the Psalms the speaker, who is Dav=
id
in the cave, exclaims, "They have prepared a net for my steps" (P=
s.
lvii). "Pluck me out of the net that they have pri=
vily
laid for me" (Ps. xxxi. 4). These are the hers in wait (Ps. v. =
8) who privily lurk to catch the passing souls. In vignet=
tes to
the Ritual the souls of the ignorant are shown in the guise of fishes being
caught in the net by Cynocephali, who are allowed to capture them because of
their ignorance.
The waters of the deep were in Amenta. Th=
e deep
is identical with the pit, the pit with Sheol, and Sheol with Amenta.
"Save me, God; for the waters are come in unto my soul. I sink in deep
mire, where there is no standing. I am come into deep waters where the floo=
ds
overflow me." "Deliver me out of the mire, and let me not sink. L=
et
me be delivered from them that hate me. Let not the water-flood overwhelm m=
e,
neither let the deep swallow me up." In the Psalms the Hebrew deity is=
he
who sitteth on the waters. "The Lord sitteth on the flood; yea, the Lo=
rd
sitteth as king for ever." "He hath founded t=
he
earth upon the waters and established it upon the floods" (Ps. xxiv. 2=
).
"Even the Lord upon many waters." This=
is
the picture of Osiris in Amenta sitting on his throne of the waters as lord=
of
all the earth. The earth itself is imaged by the lotus rising from the wate=
r as
the mount arose from out the Nun, and the water springs up and flows from
underneath the seat which is the throne of the god. The representation in t=
he
great hall of judgment is precisely the same as that described in the book =
of
Revelation: "And he showed me a river of water of life, bright as crys=
tal,
proceeding out of the throne of God" (Rev. xxii.
1). The action of the god throughout nature is imaged as a welling and a
flowing forth of water from its secret source. Ihuh the Lord is described by
Jeremiah as "the fountain of living waters" (ch. xvii. 13). When =
it
is said that the Lord sitteth on the flood (Ps. xxix. 10, 11), or that
"Ouranos (?L<=
/span>D<=
/span>&q=
uot;&l=
t;&O=
grave;H<=
/span>) is the throne of God"=
(Matt.
v. 34, 35), the imagery is Egyptian, with certain features defaced. The Our=
anos
is heaven as the celestial water, upon which the lord has been left sitting
without the solar boat. The lord as Ihuh is one with Atum-Huhi or Ra, who is
described as making his voyage nightly on the Urnas =3D Ouranos, leaving the
trail of other-world glory in the river of the Milky Way. It is the same so=
lar
deity that rode through the deserts of the under-world, but again the modus operandi is omitted. In this=
way
the Egyptian imagery has been divorced from the natural phenomena which it =
was
intended to portray. In the Ritual the waters are described as bursting for=
th
in an overwhelming deluge. "Knowing the deep waters is my name,"
exclaims the sinking manes (ch. 64). "Do thou save me!" he cries =
to
the Lord. Then he exults in not being one of those who drown. "Blessed=
are
they that see the bourne. Beautiful is the god of the motionless heart (Asa=
r),
who causeth the stay of the overflowing waters. Behold! there
cometh forth the lord of life, Osiris my support, who abideth day by day. I
embrace the sycamore, I am
484 Ancient Egypt
united to the sycamore." The =
tree is
a type of stability and safety in Amenta. In Sheol the refuge of the sinking
soul is depicted amidst the waste of waters as the everlasting rock, but bo=
th
have one and the same significance as the means of safety from the flood. <=
o:p>
The mummy sleeping in Amenta=
as the
god or as the manes waits the resurrection there. Horus wakes the manes in
their coffins for the coming forth, when they are freed from the cerements,
which he rends asunder. This resurrection is attained in Sheol when the spe=
aker
says, "I will extol thee, O Lord, for thou hast raised me up. Thou hast loosed my sackcloth and girded me with gladness, to=
the
end that my glory (the khu) may sing praise to thee and not be silent"
(Ps. xxx.). In the Kamite resurrection there was a change from the
earthly body. The bandages of burial were cast aside and the sahu mummy was
invested in the robe of immortality. In fact, to be invested thus was to be=
come
a spiritual being. The "glory," as one of the Egyptian seven souls
called the khu, was now attained by the Osiris in the course of his being
reconstituted. Salvation for the Egyptian was being saved from the fate of =
the
irredeemably wicked, the doom of the second death, which was annihilation.
Salvation was continuity of life hereafter, and this was only attainable by=
the
righteous - those who did the right and acted justly, those who effected the
truth of the word in their own life and pursued it through Amenta. They
attained eternal life by personal, not by imputed, righteousness. Hence the=
deceased
pleads his righteousness before the lord of righteousness in the great hall=
of
righteousness. He pleads not what he believes, but what he has done. "I
have done that which maat (the law) prescribeth, and that which pleases the
gods. I have propitiated the god with that which he loveth. I have given br=
ead
to the hungry, water to the thirsty, clothes to the naked, a boat to the
shipwrecked." "I am one of those to whom it is said, Come, come in peace, by those who look upon him" =
- that
is, the divine company of the gods. He passes in peace, and is invested with
the robe of the righteous on account of his own righteousness. This is the
doctrine of the Ritual, and it is likewise the doctrine of the Psalms.
"Answer me when I call, God of my righteousness" (Ps. iv. 1). "Judge me, O Lord, according to my righteousness and to =
mine
integrity" (Ps. vii. 8). "As for me, I=
shall
behold thy face in righteousness" (Ps. xvii. 15). "The Lord rewardeth me according to my righteousness&quo=
t;
(Ps. xviii. 20). This is not Christian doctrine, but it is Jewish,
because it was Egyptian. Personal righteousness is pleaded in the Psalms, t=
he
same as in the Ritual. "Judge me, O Lord, accordin=
g to
my righteousness" (Ps. vii. 8). "The Lord rewarded me
according to my righteousness" (Ps. xviii. 24). In the Kamite judgment
hall the speaker says, "I have done the righteousness of a lord of
righteousness. There is not a limb in me which i=
s void
of righteousness" (ch. 125). This, as we interpret the Hebrew version,=
is
the position of the speaker in Sheol who is awaiting judgment amidst the tr=
ials
and the terrors that beset the manes in the caverns of Sut, through which he
has to grope his way. On arriving at the judgment hall the Osiris says,
"Hail to thee, mighty god, lord of righteou=
sness.
I am come to thee, O my Lord; I have brought myself that I may look upon thy
glory." He pleads in presence of those whose natural
The Egyptian Wisdom in other=
Jewish
Writings 485
prey is the souls of the wicked, "devour=
ing
those who harbour mischief and swallowing their blood, upon the day of
searching examination in presence of the good Osiris. Behold me; I am come =
to
you void of wrong, without fraud; let me not be declared guilty; let not the
issue be against me. I subsist upon righteousness. I sate myself with
uprightness of heart. I have propitiated the god with that which he loveth.=
I
am come, and am awaiting that inquisition be made of righteousness" (c=
h.
125). In the Psalms "God is the judge" (Ps. vii. 11). "Righteousness and judgment are the foundations of his
throne" (Ps. xcvii. 2, xcviii. 2). "Th=
ou
sattest in thy throne judging righteously" (Ps., ix, 4). "=
The
Lord sitteth as king for ever. He hath prepared his throne for judgment, an=
d he
shall judge the world in righteousness" (Ps. ix. 7, 8).
In one form of the mythos Sut and Osiris,=
in
the other Sut and Horus, are born twin brothers. Sut becomes the adversary =
of
Osiris, the Good Being. This conflict of the two opponent powers reappears =
in
the Psalms as well as in the book of Job. "Yea, mine own familiar frie=
nd,
in whom I trusted, which did eat my bread, hath lifted up his heel against =
me
(Ps. xli. 9-11). But thou, Lord, have mercy upon me, and raise me up, that I
may requite them. By this I know that thou delightest in me, because mine e=
nemy
doth not triumph over me." "It was thou, a man mine equal, my
companion and my familiar friend. We took sweet counsel together,
we walked in the house of God with the throng." "He hath put forth
his hands against such as were at peace with him; he hath profaned his
covenant. His mouth was smooth as butter, but his heart was war; his words =
were
softer than oil, yet were they drawn swords" (Ps. lv. 20, 21). Nothing
could more aptly reproduce the figure of fact as a figure of speech than the
quotation from the Psalmist to the effect that he, the intimate friend and =
very
brother, had "lifted his heel against" the Christ, the Lord's
anointed. In the double figure of Horus and Sut they are twinned together b=
ack
to back and therefore heel to heel. David and the adversary are equivalent =
to
Osiris and Sut, or to Horus and Sut in another p=
hase
of the mythos, the twin brothers being characters in both.
When Sut and the Sebau had compassed the =
death
of Osiris, a day of dissolution followed the great disaster. There was an
overthrowal of the pillars - the tat-pillar at the centre of all, and the f=
our
supports at the four corners. Then Horus came as the avenger of his father =
and
as the judge of the wicked, who after trial were annihilated on the highway=
s of
the damned. The tat was re-erected, and the four pillars (posts or flagstaf=
fs)
were set up once more "on the night of setting up the pillars of Horus=
and
of establishing him as heir of his father's property." This was at the
time when Horus, as Har-Tema, came to judge the adversaries of his father
Osiris (Rit., ch. 18). A fragment from this would seem to have strayed into=
the
75th Psalm, like many other wandering words that have lost their senses.
"When I shall find the set time, I will judge uprightly. The earth and=
all
the inhabitants thereof are dissolved. I have set up the pillars of it"=
; -
which looks as if the Osiris deceased in Sheol were speaking in the charact=
er
of Horus who re-erected the pillars. In the Ritual the dissolution and
re-establishing of the earth by setting up
486 Ancient Egypt
the pillars, immediately follows the battle =
with
the Sebau, the Apap, and Sut; and in the preceding psalm (lxxiv.) the war w=
ith
the dragon is described. "Thou breakest the heads of the dragons in the
waters." "Thou breakest the heads of leviathan in pieces; thou ga=
vest
him to be meat to the people inhabiting the wilderness." The dragons in
the psalm are the evil crocodiles in the Ritual.
A profound study of the Ritual reveals th=
e fact
that the wisdom of E=
gypt
was the source and fountain-head of the books of wisdom assigned to Moses a=
nd
David, to Solomon and Jesus; and also proves the personages or characters to
have been Egyptian. It is chiefly the wisdom of Egypt that gives a value to t=
he
Hebrew writings, as will be indubitably demonstrated. In
Psalm xxiv. there is a glorification of t=
he
coming king of glory:
7. Lift up your heads, O ye gates;
And be ye
lift up, ye everlasting doors;
And the King of Glory shall =
come in.
8. Who is the King of Glory?=
The Lord strong and mighty, =
The Lord=
mighty in
battle. =
9. Lift up your heads, O ye gates;
Yea, lift them up, ye everla=
sting
doors;
And the King of Glory shall =
come in.
10. Who is the King of Glory=
?
The Lord of Hosts,
He is the King of Glory.
This king of glory was the sun-god in the
astronomical mythology. The Hebrew repeats the king of glory, the gates, and
the doors, but omits the astronomical foundation; and in this way the wisdo=
m of
Taht was deprived of its scientific value. But who is this king of glory? <=
span
class=3DGramE>and what are the gates that are called upon to open an=
d let
him in? As the "Lord of hosts" we know him for Iao-Sabaoth, lord =
of
the seven great spirits; therefore he is the solar god; but we must turn to=
the
Ritual to understand the nature of the gates. There are thirty-six altogeth=
er,
corresponding to the thirty-six decans of the zodiac. At the same time the
gates are thirty-six doors in the great house of Osiris. Chapter 145 is dev=
oted
to the passage of the sun-god through twenty-one of these celestial gates. =
The
sun-god is the king of glory in the Ritual. In "the book that was made=
on
the birthday of Osiris," in which "glory is given to the inviolate
one," Taht, the Kamite psalmist, sings, "Opened be the gates of
heaven! Opened be the gates of earth! Opened be the gates of the east! Open=
ed
be the gates of the west! Opened be the gates of the southern and of the
northern sanctuaries! Opened be the gates and thrown wide open be the porta=
ls
as Ra ariseth from the mount of glory, the swift of speed and beautiful in =
his
rising, and almighty through what he hath done." &=
quot;Glory
to thee, O Ra, lord of the mount of glory." (Rit.,
ch. 129.) The gates and doors are those that open as the solar god c=
omes
forth at dawn. He is the king of glory; these are the gates of glory that w=
ere
opened on the mount of glory "at the beautiful coming forth of his
powers." "It is the gate and the two doors and openings through w=
hich
Father Atum issueth on the eastern horizon (or mount) of heaven." (Rit., ch. 17.) That is Atum-Huhi =3D Ihuh. The mythol=
ogy is
abso-
The Egyptian Wisdom in other=
Jewish
Writings 487
lutely necessary all through for u=
s to
understand the eschatology, whether in its Egyptian guise or Hebrew disguis=
e.
When the Psalmist says, "The Lord is=
my
shepherd," it has become a mere phrase. The Egyptians presented the
portrait. Horus was the lord as leader of the flock and guardian of the fol=
d,
because he represented the first who rose again from the dead, though not at
any particular historic date. Amsu-Horus, with his crook in hand, shepherded
the flocks of Ra beyond the grave. After the resurrection in Amenta he says=
to
his first four followers, who are called his children, "Now let my fol=
d be
fitted for me as one victorious against all those adversaries who would not
that the right should be done to me, the only one" (Rit., ch. 97). He =
is
the "master of the champaign" and "of the inundation," =
and
therefore of the green pastures and the still waters of life. Horus, the so=
n of
god, came into the world as shepherd of his father's sheep, to lead them
through the darkness of Amenta to the green pastures and still waters of the
final paradise upon Mount=
Hetep in the heaven=
of
eternity. It was not supposed that he came to secure the Jew his cent, per
cent., or the Christian capitalist the power to rob the workers of the frui=
ts
of their labour, or the Boers and Belgians to eat up the aborigines and lie
down as loafers in the still pastures of their stolen lands.
Psalm xxiii. contains
a description of the green fields of pasture and the still waters that run
through that paradise of plenty, peace, and rest:
The Lord is my shep=
herd; I
shall not want.
He maketh me to lie down in =
green
pastures:
He leadeth me besid=
e the
still waters.
He restoreth my soul: <=
/o:p>
He leadeth me in th=
e paths
of righteousness for his name's sake.
Yea, though I walk =
through
the valley of the shadow of death (Amenta or Sheol),
I will fear no evil=
: for
thou art with me;
Thy rod and thy sta=
ff, they
comfort me.
Thou preparest a table befor=
e me in
the presence of mine enemies:
Thou anointest my h=
ead with
oil; my cup runneth over.
Surely goodness and mercy sh=
all
follow me all the days of my life:
And I will dwell in=
the
house of the Lord for ever.
The staff of A=
msu was
a symbol of Osiris who rose again as Horus. It was buried with the deceased,
and is found in the oldest coffins together with other weapons that were
interred with the dead as types of a protecting power. "The Osiris rec=
eiveth
the Amsu staff wherewith he goeth round the heaven" (Rit., ch. 130). T=
his
elsewhere is called the palm of Amsu. It was the
support of the Osiris in life and in death. This psalm is one of those that
have been least denuded of the original object-pictures. The valley of the
shadow of death is the Ar-en-Tet or valley of the dead in the Ritual, where
those who suffer the second death are buried for ever (Rit., ch. 19) by the
great annihilator Seb. Horus in one character is the good shepherd, but the
lord, as leader in the green pastures, is the bull of the seven cows, who a=
re
the providers of plenty. He is called the lord of the pastures, or fields of
the bull, the green meadows of Aarru. He also says, "I am the bull, the
lord of the gods." This answers to "The Lord is my shepherd; I sh=
all
not want." "He maketh me to lie down in green pastures," says
the Psalmist. The speaker in the Ritual says, "I take my rest in the
divine domain." "I sail upon its stream, and I range <=
/span>
488 Ancient Egypt
within its garden of peace." =
The
speaker sings for joy, it may be, in the Psalms of Taht. He exclaims, "=
;I
utter my praise to the gods who are in the garden of peace." The
"still waters" are in Hebrew the "waters of rest"; thes=
e,
in the Egyptian, are the waters of Hetep =3D the waters of rest and peace. =
The
departed rests beside these waters in the green fields where Hetep, as the =
god
of peace, is "putting together the oblations" for the spirits of =
the
just made perfect. "Thou preparest a table before me," says the
Psalmist. The table likewise was prepared upon Mount Hetep,
and piled with heaps of imperishable food. Hence the Osiris says, "I r=
est
at the table of my father Osiris" (Rit., ch. 70). Mount Hetep
was itself the tableland of the oblations. The "house of the lord"=
; is
designated by the speaker in the Ritual "the mansion where food is
produced for me," the mansion that was lifted up by Shu, the paradise =
of
Am-Khemen. Two paths led up to it, called the "double path." These
are the "paths of righteousness." The deceased in the Ritual is s=
een
ascending the mount with the supporting rod or staff in his hand. Where the
Psalmist says, "He restoreth my soul,"=
the
speaker in the Ritual says rejoicingly, "My soul is with me." Thi=
s in
Egyptian is the ka, that was ultimately attained=
in
the garden of peace. The ka is the final form of the soul restored to the d=
eparted
when they are perfected in the assembly or congregation on the mount. The
speaker in Hetep says, "There is given to me the abundance which belon=
geth
to the ka and to the glorified." It was in Amenta that the lord's anoi=
nted
was begotten: one mode was by the transformation of Horus the mortal into H=
orus
the beloved son. In the Hebrew Psalms the same transaction is repeated in t=
he
place of the "wicked" who rebel and ra=
ge
against the Lord and his anointed. The son begotten by the father is born to
become the ruler over them, and to effect the tr=
iumph
of the father over all his adversaries on the day of judgment, the same as =
in
the Ritual (ch. 1). The Lord himself that sitteth in the heavens "shall
have them in derision," yea, he has also set the son as king upon the =
holy
hill of Zion, the mountain of the Lord. Here it may be remarked that the ch=
ange
from Horus the human youth with the side-lock to Horus the divine avenger w=
ould
lend itself to the euhemerists for the conversion of David the shepherd boy=
into
the solar hero who made war upon the giant and slew the Philistines. <=
/o:p>
The Jews, we are told, believe in a twofo=
ld
kind of immortality, the one being in a state immediately following death, =
the
other in the resurrection from Sheol at the judgment-day. These two aspects=
of
continuity after death are to be explained by the Egyptian eschatology. The
Hebrew Sheol is the Egyptian secret earth of eternity, the divine nether-wo=
rld.
In death the manes passed into the Amenta as a body-soul that survived the =
body
and became a ghost or shade with power to reappear as an apparition on the
earth. After passing through purgatory and all the other places and modes of
purification, and making the necessary transformations as an Osiris, or hum=
an
Horus, the manes rose from Amenta to the paradise of spirits perfected in t=
he
likeness of Horus the divine. The immortality that was previously potential=
for
the human Horus or manes was established in Tattu and assured by the
resurrection of the glorified spirit
The Egyptian Wisdom in other=
Jewish
Writings 489
from the Akar (Rit., 30, A). The manes in the
Ritual says of himself, "After being buried on earth I am not dead in
Amenta." He is there "reunited to the earth on the western side of
heaven," to become a "pure spirit for eternity" (ch. 30, A).
This is the original doctrine of a body, soul, and spirit - a body on earth=
, a
manes soul in Sheol, and an immortal spirit in the resurrection on high. Ho=
rus
was incarnated in the human body on earth. He died and rose again in Amenta=
as
a sahu or soul in a rarer but corporeal form. This was a resurrection from =
the
first death. Then he made his transformation into Horus the pure spirit, and
ascended to his father in heaven, hawk-headed or dove-headed, from the moun=
t of
Amenta or the double earth. These things were visibly portrayed upon the wa=
lls
and in the papyri of Egypt,
not to be lost sight of there; but, away from Egypt, the pictures were no l=
onger
present, and the Jews lost their living memory of Amenta. They had only wor=
ds,
without the means of verification in the representative signs which had giv=
en a
palpable reality to the most ancient mysteries in the chambers of Egyptian
imagery; and gradually Sheol dwindled to the dimensions of the grave, as we
find it continued in the Old Testament. In the mythology the messianic
resurrection from Sheol was the annual re-arising of the Horus-sun at Easte=
r.
In the eschatology it was the resurrection of Horus divinized as son of Ra =
the holy spirit who ascended with his followers to the fie=
lds of
peace in the upper paradise of the celestial Aarru. And just as the colours=
in
Egyptian tombs remain at times as fresh as if the paint had never dried, so=
do
the pictures and portraits survive in the mythology and eschatology, unfadi=
ng
in colour and imperishable in form, after they had grown dim and dead for t=
he
Hebrews and Greeks, to be counterfe=
ited
as historic for the Christians, who had no means of detecting the
imposition by any reference to the prototypes, that are as living to-day as=
the
hues in which the imagery was painted by Egyptian scribes, whose drawing wa=
s a
means of bringing on and on the most ancient wisdom down from the days of
gesture-language, when there was as yet no possible registry in words, to t=
he
time of the Egypto-gnostics.
There is plenty of proof that the same
fundamental matter belonging to the wisdom of Egypt, in which Osarsiph of O=
n was
an adept, appears thrice over in the Hebrew writings. It is mythological in=
the
books of Genesis, Exodus, and Joshua. It is eschatological in the Psalms. A=
nd
in the later books it is converted into matter of prophecy. All three phases
were Egyptian. With this difference: the sole possible fulfilment of prophe=
cy
was astronomical, not humanly historical. To illustrate two of these phases:
the land of bondage in the book of Exodus is the Amenta of the solar drama,=
the
lower Egypt of the double earth, the scene of the never-ceasing battles bet=
ween
the powers of light and darkness, the sun-god and the Sebau, Ra and the dra=
gon,
or Horus and Sut; Amenta in the mythology becomes Sheol in the Hebrew
eschatology. The land of bondage, then, is the place of suffering souls that
seek deliverance from the desert of darkness, the prison-house of death and
hell. It is the sufferer in Sheol, the Osiris of the Ritual, who says,
"Thou wilt not leave my soul in Sheol; neither wilt thou suffer thy
beloved to see
490 Ancient Egypt
corruption. Thou wilt show me the path=
of
life" (Ps. xvi. 10, 11). "That thy beloved may be delivered, save
with thy right hand and answer us" (Ps. lx. 5). There is the same
assimilation of the manes to the suffering Horus, or Osiris, as in the Ritu=
al.
There is also the same mixture of the mythical and eschatological. This is
especially marked in the 18th Psalm, which purports to contain the words th=
at
were spoken by David on the day the Lord delivered him from all his enemies=
.
According to the Egyptian wisdom, whoever=
the
speaker may be in the Hebrew Sheol, it is the suffering Osiris or the Osiri=
s in
Amenta; and the god appealed to by him in his trouble is the god who was Ra=
the
father in heaven as Atum-Huhi in the Egyptian and Ihuh in the Jewish cult. =
Also
it is the solar god alone that will account for the imagery. Not only are t=
he
ground-plan and total scheme Egyptian, the mythology and eschatology can be
followed in innumerable details. It looks at times as if the scribes were
directly citing the earlier scriptures, from which the mythos is quoted and
converted into prophecies, chiefly concerning the coming judge and avenger,=
who
in the Egyptian original is the avenger of Osiris-Un-Nefer, and his followe=
rs,
the chosen people, or the glorified elect, who suffer in Amenta from the
persecution of Sut and the Sebau, his co-workers in iniquity.
Let the 34th and the 35th chapters of Isa=
iah be
compared with the Hymn to Osiris. (There are two versions of this hymn in t=
he Records of the Past, first series,=
vol. iv., and 2nd series, vol. iv., that by Mallet being mu=
ch the
closer rendering.) "Seek ye out the book of the Lord and read,"
exclaims Isaiah in his description of the coming one. The day of vengeance =
for
long-suffering had obviously been foretold in this book. And at the advent =
of
the Lord who was to bring deliverance to his people, it is said, "The
wilderness and the solitary place shall be glad, and the desert shall rejoi=
ce
and blossom as the rose." "They shall see the glory of the Lord, =
the
excellency of our God." "Behold, your God will come with vengeanc=
e:
he will come and save you. Then the eyes of the blind shall be opened, and =
the
ears of the deaf shall be unstopped." The dumb are to break forth into
singing, and the lame to leap for joy. Waters are to well forth in the
wilderness, streams in the desert, and the mirage on the sands is to turn t=
hem
to a pool. All this belongs to the mythical representation of the advent in=
the
earth of eternity which was celebrated in the mysteries as occurring once a
year. And it is this coming of Messiah as Horus the prince of peace on earth
and the avenger who makes Osiris triumphant over his adversaries in Amenta =
or
Sheol that is described in the Hymn to Osiris. When he has gone forth in pe=
ace
by the command of Seb (that is, as the human Horus born of Seb, god of eart=
h),
the divine company of the gods adore him, the inhabitants of the Tuat prost=
rate
themselves to the ground, the loftiest bow the head, the ancestral spirits =
are
in prayer. When they behold him, the august dead (in the nether-world) subm=
it
to him. The two lands (of the double earth) unite in one to give him the gl=
ory,
marching before his majesty: glorious, noble (or highest) among the sahus, =
from
whom proceeds all dignity, who establishes supre=
me
authority; excellent chief of the divine company of the gods,
The Egyptian Wisdom in other=
Jewish
Writings 491
with beautiful aspect, beloved of him who has
contemplated him, extending his terror through all countries that may procl=
aim
this name before all others. The great prince, eldest of his brothers, the
chiefs of the divine companies, who establishes the truth in the double lan=
d,
who seats the son (himself) upon the throne of his father, the favourite of=
his
father Seb, the beloved of his mother Nut (heaven, one of whose names is Me=
ri).
Very valiant, he overthrows the impious; strong of arm, he immolates his
adversary (Sut =3D Satan); breathing terror upon his enemies, conquering the
distant frontiers of the wicked. Firm of heart, his feet are vigilant. Flesh
(or heir) of Seb! Royalty of the double earth! (Horus o=
f the
royal countenance). Seb contemplates his benefits (the benefits of h=
is advent
to the earth); he has ordered him to govern all countries to assure their
prosperity.... The desert carries i=
ts
tribute to the son of Nut; Egypt
is happy when it sees him appear upon his father's throne. The author of ev=
il
(Sut) pronounces magical words and displays his power in his turn, but the =
son
of Isis makes his way to him and avenges=
his
father, sanctifying and honouring his name. The paths are cleared, the roads
are opened, evil flees away. He has caused the
authority of his father to be recognized in the great dwelling of Seb - that
is, of earth. In this abstract the advent of Horus, which was annual in Egypt,
whence he was the king of one year, is hymned in various phases of his
pre-Christian character. He comes by order of Seb, the foster-father on ear=
th,
as his favourite of the brothers, who were five in number when Horus is cou=
nted
as one. He comes in peace, but also brings the sword as a terror to the wor=
kers
of iniquity and as the immolator of his adversary Sut. He comes also as Hor=
us of
the inundation; and thus the desert is made to blossom, and to carry its
tribute to the son of Nut, who has conquered Sut, the cause of drought and
sterility, in his contest with the devil in the wilderness in which Horus
vanquishes his adversary and avenges his father.
Again, the following might have been desi=
gnated
a song of Har-Tema, who is Horus the fulfiller at his second advent. "=
The
spirit of the Lord is upon me, because the Lord hath anointed me to preach =
good
tidings unto the poor. He hath sent me to bind up the broken- hearted, to
proclaim liberty to the captives and the opening of the eyes to them that a=
re
blind; to proclaim the acceptable year of the Lord's good pleasure and the =
day
of vengeance of our God" (Is. lxi. 1, 2). Horus in his second advent c=
ame
hawk-headed in the likeness of Ra as the anointed and beloved son. The divi=
ne
hawk was his sign that the spirit of the Lord was upon him. He brought good
tidings for the poor and comfort for the oppressed. He is Horus the
compassionate. One of his titles is "the Comforter." In one passa=
ge
of the Ritual he says, "I have been produced to repulse the evil
powers" - literally those who grovel on their bellies. "I come as=
the
forerunner or messenger of the Lord, as councillor of Osiris." He goes=
forth
from the state of the disk to bring light and liberty to the manes who are darkling in their prison cells. He solaces tho=
se
that mourn, he wipes away the tears from those who weep, and opens the eyes=
of
those who are breathless, bound, and blind.
At the same time he was the =
stern
avenger of injustice. The judgment day and dread assize were annual, in
accordance with the
492 Ancient Egypt
natural fact, and there was a time =
of
terrible vengeance once a year. The "acceptable year of the Lord"=
was
based upon this judgment and readjustment, the setting of the captives free=
and
punishing the guilty once a year; and both the first and second advents of
Horus were of annual occurrence in the year of "the Lord's good
pleasure."
The fundamental doctrines and the imagery=
of
the book of Job are also Egyptian. These include the Amenta or secret earth=
of
eternity (the hidden place) (xl. 13), which is the land of darkness and the
shadow of death (x. 21). The sufferer in Amenta, the redeemer from the dust=
of
earth, the resurrection of the righteous and annihilation of the wicked (xi=
x.
25-26, xviii. 5) The house of the prince (Hat-Sa=
ru)
(xxi. 28). Stretching out the heavens (ix. 8). <=
span
class=3DGramE>The day-spring on high (xxxviii. 12). The
group of the glorious ones, the sons of God, including Sut or Satan, the
adversary (i. 6). The Lord as a lion in his terr=
ible
majesty (x. 16). The serpent pierced by the hand of God (xxvi. 13). =
The nest and the phoenix (xxix. 18). The
papyrus plant (viii. 11). The pyramid tombs (iii=
. 14).
Leviathan, the crocodile-dragon (xli. 1), and the repha=
im
beneath the waters. These are one and all Egyptian.
That which is non-human as matter of the =
mythos
becomes inhuman when retailed as history, and it is inhuman in the one phase
because it was not human in the other. This criterion is infallible. For
example, the persecution of Job by Satan the adversary repeats the treatmen=
t of
the good Osiris by the evil Sut. This of itself suffices to show that the d=
rama
was non-human in its oldest form. The Osirian drama unfolded in the mysteri=
es
of Amenta likewise furnished matter for the book of Job. The land of darkne=
ss
described as Sheol by Job is one with Amenta in its secret unillumined part=
s.
It is the land of darkness and the shadow of death, a land of thick darknes=
s,
as darkness itself, a land of the shadow of death (Job x. 21, 22). This is =
the
Ar-en-Tet of the Ritual (ch. 19), the valley of darkness and death, whose
unmitigable gloom conceals the secrets that are absolutely unknowable, and
where those who died the second death were buried for ever in their mummied
immobility. This is the condition threatened in the book of Job (xlix. 19) =
for
the wicked: "He shall go to the generation of his fathers; they shall
never see the light." This region of impenetrable darkness becomes the
whole of Sheol, or Sualu, in this version of Amenta. Sheol is especially
described as the land of shade, which suggests a Kamite origin for the name=
. As
Egyptian, the root-word "shu" signifies shade=
,
shadow, to be destitute, dark, void. Thence, the void, the hollow, the land of shade, is the land of Shual
or Sheol as a Semitic place-name. The book of Job has been described as the
most profound and wonderful drama of humanity ever written, yet those who so
described it could not have told us what it is actually about. Fundamentally
Egyptian, it has been re-adapted without the wisdom of Egypt. All has been changed by
making the sufferer Job a human personage on this earth; and when we know t=
he
true nature of mythical characters like those of Job or Samson, David or Jo=
nah,
or Jack the Giant Killer, it lessens the interest we might otherwise take in
them as human heroes. We must resort to the original. The drama of Job and
Satan contains a euhemerized version of the
The Egyptian Wisdom in other=
Jewish
Writings 493
ancient conflict betwixt the prince=
of
darkness, Sut, and Osiris or Horus, who suffers from the adversary in Ament=
a.
The Hebrew Satan was the Egyptian Sut, who became the evil one of the later
theology as an anthropomorphic rendering of Apap the serpent of evil. Sut w=
as
one of the seven sons of the old First Mother, the goddess of the Great Bea=
r in
the astronomical mythology. He was not one of "the sons of god," =
as
there was no god extant when he was born. Sut was brought forth twin with
Horus, and first born as the adversary of his brother Osiris. In a truer
version of the mythos the conflict was in phenomena that were physical, not
moral. There are no morals in mythology, when the characters are non-human,=
and
when the mythical heroes and monsters have been represented as human charac=
ters
we need to know the mythology once more. The Bible is full of such characte=
rs,
and Job is one of them. In the Ritual Sut is the adversary of Osiris, or, s=
till
earlier, the opponent of Horus. He undoes what the Good Being does. He is a
malicious destroyer; the author of disease. He is permitted to persecute Ho=
rus
and Osiris to the death. In his character of the adversary, the power of
darkness, he says, "I am Sut, who causeth the storms and tempests, and=
who
goeth round the horizon of heaven, like one whose heart is veiled" (Ri=
t.,
ch. 39). Which is equivalent to saying, "I am
black-hearted." Sut is here the prototype of Satan, who "g=
oes
to and fro in the earth," and of whom it is elsewhere said, "Your=
adversary
the devil walketh about as a roaring lion seeking whom he may devour" =
(I.
Peter v. 8). So Satan the destroyer plays the devil with the person, the
possessions, the belongings of Job, who answers to the suffering Osiris in =
this
development of the ancient drama, in which Horus or Job was no more a human
personage than is Sut or Satan. They can be studied in the Ritual without
disguise or falsification of character, and without a long series of
disputations, lamentations, and sermons taking the place of the primitive
mystery. The "parable" taken up by Job is the battle of Sut and
Osiris in the mythical representation. Job the afflicted one is the sufferi=
ng
Osiris who passed into Amenta as the victim of the power of darkness, Sut t=
he
tormentor, the tempter, the desolator, the destroyer. Amongst other devilri=
es,
Sut flung his ordure at Horus (Rit., ch. 17); he also pierced him in the ey=
e;
but, where Osiris suffered dumbly and opened not his mouth, Job laments his
lot, and takes to cursing the day of his birth and wishing that he had been
addled in the egg. The character of Job is fathomlessly inferior to that of=
the
good Osiris, called the motionless of heart.
The suffering Horus transforms in "t=
he
west" and becomes the bennu Osiris or the phoenix. Job does the same, =
or
expects to do so, when he says, "I shall die in my nest, and I shall
multiply my days as the phoenix." The phoenix was the emblem of the so=
lar
god who died to resuscitate in the nest of Amenta. He enters the nest as a =
hawk
and issues forth as a phoenix (Rit., 13, 1). When the battle with Sut is ov=
er
and Horus rises again triumphant over all his trials that were inflicted on=
him
by the adversary, his property is doubled; he is crowned with the double cr=
own
as conqueror and king of the double earth. This is puerilely represented by=
the
Lord restoring to Job twofold of all he had before and overwhelming him with
material wealth.
494 Ancient Egypt
$$$ The drama in the mysteries of Amenta =
was a
stupendous representation, true to nature; but when the chief character has
been turned into a human personage covered with putrefying sores, when the
adversary is made equally personal, and the Lord commissions the Devil to t=
ry
to torment and to tempt this poor human sufferer because he was a perfectly just, good, and upright man, the dra=
ma
becomes a stupendous misrepresentation not only of divine justice, but of t=
he
original setting forth and rendering of the mythos. The name of Job is comm=
only
taken to signify "the assailed one," which perfectly describes the
type of the suffering Osiris. He is the assailed one, and Sut is the assail=
ant.
How the good Osiris was assailed by the evil Sut and his Sami, the Apap-dra=
gon
and the Sebau, may be seen through all the mysteries of Amenta or of Sheol.=
Sut the prototypal adversary is the evil =
one
personified in Amenta as opponent of the deliverer Horus; he is the keeper =
of
the prison-house for death, to which Horus comes as lord of life and libert=
y.
The speaker in the Ritual cries to Ra, "O deliver<=
/span>
me from the god who seizes souls. The darkness in which Sekari dwells is
terrifying to the weak." This god is Sut (the Hebrew Satan), and darkn=
ess
is the breath of his domain. In this darkness the Osiris suffers, supplicat=
ing
Ra for light. Job sitting in the ashes, covered with boils from head to foo=
t,
and scraping himself with a potsherd, is a gross
physical rendering of the manes in Amenta, who is scraped to get rid of the
impurities and uncleannesses with which the soul from this world finds itse=
lf
afflicted in the other life. The querulous, complaining Job is but a poor
portrait of the speaker in the Ritual, and the Egyptian wisdom has to be
restored before the genesis of the drama can be understood.
Osiris was the great god in matter as sou=
rce or
well-spring of life. He rested as the perfect one in Amenta, without sign of
breath or beat of heart, but as the fount of motion and the fulfiller of
existence in the nether earth, where he suffered in his death and burial,
though not directly. Deity could not die nor suffer in itself; and this par=
t of
the character was represented by the human Horus. He was the sufferer in
various natural phenomena; and being portrayed in human guise as the mortal,
this led the way to the later euhemerizing of the mythical representations =
and
the reproducing of the drama as human history. It was the human Horus who w=
as
pierced and tortured by Sut in death when it was his time to triumph and he
became the king and conqueror in his turn. The suffering Horus only conquer=
ed
Sut when he transformed and became the god in his turn and made his
resurrection from Amenta. Job is this fearfully afflicted Horus or Osiris,
suffering every evil that could be let loose on him by his adversary. But t=
he
scene is in Sheol, not on earth. Job is the "servant," like the
suffering Messiah described by Isaiah, and like the human Horus, who was ma=
imed
and deformed, dumb and blind, as An-ar-ef in the land of darkness. When Job
"takes up his parable" he is the sufferer in Amenta, the Hebrew
Sheol. He goes blackened where there is no sun. He is a brother to the jack=
als
in the paths of darkness, and a companion to ostriches which furnish the
feathers of Maati in the Egyptian judgment hall. He is cast into the mire of
the pit. He exclaims, "Why do ye persecute me as a god, and are not
satisfied with my flesh? And after my skin hath been thus destroyed, out of=
The Egyptian Wisdom in other=
Jewish
Writings 495
my flesh shall I see God" (Job xix. 22=
, 26).
A skin for the body is an expression peculiarly Egyptian. The god who is ca=
lled
the divine soul in the Ritual (ch. 165, a) is addressed as the "concea=
ler
of skins" - that is, a hider of the body of those who rise again
transformed in the divine likeness of a soul eternalized. In the judgment
scenes a second skin =3D a second body is the sign of re-embodiment after d=
eath,
as a sahu or divine mummy. That is the shape in which Amsu-Horus rises from=
the
tomb as vindicator and avenger of Osiris and the buried dead, the naked who become the clothed in the new body. In the case of=
Job
it seems that the Lord has taken the skin or body of flesh, but is not
satisfied. Job is a manes in Sheol. Nevertheless his resurrection from the =
pit
is assured. Hence his exclamation, "I know that my vindicator liveth, =
and
that he shall stand up at the last upon the earth. And after my skin hath b=
een
thus destroyed, yet from (or without) my flesh shall I see God" - for
himself, and not vicariously by means of another (Job xix. 25-27).
There is an imposing picture in the book =
of Job
(ch. xxvi) which is purely Egyptian. "The dead tremble beneath the wat=
ers,
and the inhabitants thereof in the presence of the deity. Sheol is naked be=
fore
him, and Abaddon hath no covering. He stretcheth out the north over empty s=
pace
and hangeth the earth upon nothing. He bindeth up the waters in his thick
clouds, and the cloud is not rent under them. He closeth in the face of his
throne and spreadeth his cloud upon it. He hath described a boundary upon t=
he
face of the waters unto the confines of light and darkness. The pillars of
heaven tremble and are astonished at his rebuke. He stilleth the sea by his
power, and by his understanding he smiteth Rahab. By his spirit the heavens=
are
established. His hand hath pierced the fleeing serpent." The stretcher=
of
heaven for covering was Atum-Iu (or Ra) when he attained the solar sovereig=
nty.
He is addressed in this character by the manes, who is
in dread of the deluge: "O thou great coverer of heaven, in thy name of
stretcher (of the sky) grant that I may have power over the water and not be
drowned" (Rit., 57). The heaven thus stretched overhead was represente=
d as
water, hence the greatness of the power that held it aloft in safety. The
deceased beneath the waters are the manes in Amenta, where the waters are an
image of the lower Nun, the sky as water below the horizon. Abaddon or
destruction lurked below in the shape of the Apap-reptile, the destroyer, t=
he
great serpent in the waters of darkness, who was pierced and smitten through
and through when he rose up in rebellion against Ra or Horus or Atum-Iu =3D=
Iahu.
Atum-Iu the Lord, whom we shall identify with Ihuh, was the architect who
finished the building of the heavens; and in the book of Job it is Ihuh the
Lord who claims to have laid the foundations of the earth and says, "D=
eclare,
if thou hast understanding, who determined the measures thereof, or who
stretched the line upon it. Whereupon were the foundations thereof fastened=
, or
who laid the corner-stone thereof when the morning stars sang and all the s=
ons
of God shouted for joy?" (Job xxxviii. 4, 7.) To
"stretch the line" is an expression peculiarly Egyptian, used
frequently as synonymous with laying the foundations of the temple. The last
chapters of the book contain the chief zootypes belonging to
496 Ancient Egypt
the Egyptian astronomy. "The Bear with =
her
sons" (ch. 38, 32) is a picture of the ancient mother in the celestial
heptanomis with her seven sons. The first and foremost of these was Behemot=
h,
the hippopotamus of Sut (and his mother), who is described here as "th=
e chief
of the ways of god." His fellow was the crocodile of Sebek-Horus, whic=
h is
here called Leviathan. The foundations of the heavens were certainly laid i=
n or
by the bear and her seven sons, the first two of which were the twins Sut a=
nd
Horus, the hippopotamus and the crocodile; and it is equally certain that t=
hese
foundations were laid in the Egyptian astronomy. This will show that the wr=
iter
is employing the Egyptian wisdom, and therefore it may be that he refers to=
the
course of precession, albeit vaguely, in the following allusion: "Hast
thou commanded the morning since thy days began, and caused the dayspring to know its place, t=
hat it
might take hold of the ends of the earth?" which looks like the equinox
upon its travels, although treated as the "morning" and the visit=
ing
"dayspring" from on high that makes its all-embracing circuit in =
the
great year of the world.
When Job "took up his parable" =
he
found it in the Book of the Dead, and is himself the speaker as the manes in
Amenta, where we obtain foothold once more in the phenomena of nature, which
were represented sanely and scientifically by the Egyptian sages, who laid =
the
ground so that the eschatological rendering could follow the earlier mythos.
Names have been omitted, the prototypal figures effaced, wisdom turned into
ignorance, and the remains of Egyptian mythology and eschatology have been
foisted on the world as an original revelation given in the Hebrew tongue;
whereas the fundamental subject-matter of the sacred writings and the very =
God
himself who is supposed to have revealed the truth in them are non-original=
as
biblical, and only recognizable as Egyptian. The prayer of Jonah in the bel=
ly
of the fish shows him to be another form of the Afflicted One who is for th=
ree
days and three nights in the lowermost depths at the time of the winter
solstice. In this legend the belly of the fish is identical with the belly =
of
Sheol, the womb of the under-world. In the ancient fragment quoted in the
second chapter Jonah says, "I called out of mine affliction unto the L=
ord,
and he answered me; out of the bell=
y of
Sheol cried I; thou heardest my voice. For thou didst cast me into the
depth, in the heart of the seas, and the flood was round about me; all thy
waves and thy billows passed over me. And I said, I am cast out from before
thine eyes; yet I will look again towards thy holy temple (i.e., on the mount). The waters compassed me about, even to the
soul. The deep was round about me; the weeds were wrapped about my head. I =
went
down to the bottoms of the mountains; earth with her bars (closed) upon me =
for
ever; yet thou hast brought up my life from
the pit, O Lord my God." There is nothing whatever about the fish =
in
this fragment. On the contrary, the speaker is in the belly of Sheol, which=
is
the Kamite Amenta. In this nether-world he is at the roots of the mount of
earth which stands in the waters of the abyss. The womb of Sheol might be
represented as it was by the water-cow or a great fish. A great fish in the
form of a crocodile was one of the types of the ancient mother who brought
forth Sebek-Horus from the Nun as her young crocodile, just as she
The Egyptian Wisdom in other=
Jewish
Writings 497
brought forth Sut as her young
hippopotamus. The sufferer in Sheol is the same here as in the Psalms and t=
he
book of Job, and both are identical with the suffering Osiris in the myster=
ies
of Amenta. We have now to take a backward look in the course of establishing
the links between the Egyptian wisdom and the Hebrew writings. <=
/span>
Religion in Egypt first began in worship =
or
propitiation of the primal providence that was figured as the Great Mother =
who
brought forth the seven elemental powers called her children. These powers =
in Egypt
were the seven Ali. In Phoenicia
they are the seven Elohim, in Assyria they are seven forms of the Hi, and i=
n Israel
the seven Elohim, Kabirim, or Baalim. Sut was one of these, and Sut upon his
mountain at the pole became El-Shaddai in his Hebrew form of Seth. The comp=
any
of seven (with the Great Mother) passed into the astronomical mythology as =
the
seven great spirits which were divinized as star gods with Anup, a form of =
Sut,
at the pole. Under the figure of Israel, the abandoned female,=
later
writers in the Old Testament denounce the pre-monogamous Great Mother as the
harlot of promiscuous sexual intercourse. Jeremiah rejoices furiously becau=
se
"she that hath borne seven languisheth," ashamed and confounded, =
and
"hath given up the ghost" (xv. 9). When the one god had been
"lifted up" as Ra in the solar mythos and Huhi the eternal in the
eschatology by both the Egyptians and the Jews, or by the Egyptian Jews, the
previous divinities called the ancestors of Ra were superseded, or their po=
wers
were absorbed in or blended with the one great power, who was now the all-o=
ne
as Neb-er-ter.
"When the children of Israel =
did that
which was evil in the sight of the Lord" (Ihuh), and served the Baalim=
and
Ashtoreth (Judges ii. 11, 14), they were returning to the worship of the mo=
st
ancient Great Mother and her sons the Ali, the companions, the brothers in =
the
first circle of the gods; the Baalim being one with the Elohim and the Kabi=
rim.
"Return (says Ihuh), O backsliding children (the t=
wo
sisters Judah and Is=
rael),
for I am a husband to you" (Jer. iii. 14). This backsliding,
however, was itself a return to Israel's earlier love - "Israel," that is, as a part of the
"common, dim populations" of Syri=
a,
Phoenicia or Canaan, a=
nd Palestine. The cha=
nge from
Baal to Ihuh is indicated by Hosea (ii. 16, also by Jeremiah iii.) when it =
is
said to Israel,
"And it shall be at that day, saith the Lord, thou shalt call me 'my
husband,' and thou shalt call me no longer Baal. For I will take away the n=
ames
of the Baalim out of her mouth, and they shall no more be memorialized by
name." The Baalim, like the Elohim and Abirim, were the Ali, companion
gods or powers, that were originally a group of =
seven,
to whom El or Baal was added as the eighth or highest God. They existed in =
the
time of the totemic matriarchate before the husband or the father could be
known personally, whether as human or divine. In this passage the deity bec=
omes
monogamous, and Isra=
el,
as a feminine equivalent for the suppressed goddess, is to be his wife. The
language of the "prophets" concerning the whoredom of Israel
cannot be comprehended apart from the status of the woman in communal
connubium. The whore of later language is the representative of the totemic
woman, who might cohabit with seven or any other appointed number of consorts. The harlot in mythology was the G=
reat
Mother,
498 Ancient Egypt
whose own children were her consorts in the
beginning. When the fatherhood was divinized the god became the husband, the
one instead of the seven or eight, who were the Ali, Illi, Elohim, Âb=
erim,
or Baalim. Israel
had consorted with the Baalim, and therefore cohabited promiscuously. And a=
fter
the one god was made known to her as a father and a husband, she still went
a-whoring after the earlier gods. Hence the denunciatio=
ns of Israel
as the whore who would not truly play the part of wife. <=
/span>
Hebraists have surmised, and=
some
Hebrews (known to the writer) have admitted, that the prefix B in B' Jah (B=
' Jah
is Jehovah, Is. xxvi. 4, and B' Jah is his name) is an abbreviation for the
name of Baal. If written out fully this would read, Baal-Iah =3D Baal is Ja=
h.
Bealiah is a proper name in the book of Chronicles
I. xii. 5, in which we see that
Baal-Iah as divinity supplied a personal name. Thus the Baal who is Iah
![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image047.jpg")
would be the Iah who was one of the
Baalim; and the earliest Baalim were a form of the seven companions, like t=
he
Kabarim and Elohim, which are followed in the book of Genesis by the god na=
med
Iahu-Elohim. The one god in Israel
is made known to Moses by the two names of ![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image048.gif")
and ![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image049.jpg")
,
Ihuh and Iah. Now a priest of On (Osarsiph) would naturally learn at On of the one god Atum-Ra, who was Huhi the eternal in=
the
character of God the father and Iu in the character of God the son, which t=
wo
were one. In accordance with Egyptian thought, that which was for ever was =
the
only true reality. This was represented by Huhi the eternal. And Huhi is the
god made known to Is=
rael
by the priest of On. Gesenius derives the name o=
f Ihuh
from a root huh, which root does not
exist in Hebrew. But it does exist in Egyptian. Huh or heh signifies ev=
er,
everlastingness, eternity, the eternal. Huhi was a title that was applied to
Ptah, Atum-Ra, and Osiris, as Neb
-Huhi the everlasting lord, or as the supreme one, self-existing, and etern=
al
god, which each of these three deities represented in turn as one divine
dynasty succeeded another in the Egyptian religion. An eternity of existence
was imaged by the Egyptians as ever-coming or becoming; hence ever-coming or
ever-becoming was a mode of imaging the eternal being. Thus the one god as
their Huhi was not only he who is for ever as the father, but also he who c=
omes
for ever as the son. This visible mode of continuity by means of coming
naturally involved becoming, according to the Egyptian doctrine of kheper,
which includes ever-evolving, ever-transforming, ever-perpetuating, ever-becoming, under the one word kheper. Thus the nam=
e of
an eternal, self-existent being which is ![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image050.jpg")
in Hebrew can be traced as Huhi, th=
e name
for the one eternal, ever-living, ever-lasting god as Egyptian. And now for=
the
first time we can distinguish the one name, ![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image051.jpg")
from the other =
![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image052.jpg")
,
if only on Egyptian ground. "Iu," with variants in Au, Iau, Aui, and others, is also an Egyptian word, but wi=
th no
linguistic relationship to the word Huh. Iu is
likewise the name of an Egyptian god, as Iu-em-hetep, he who comes with pea=
ce,
who was primarily the son of Ptah, and who was repeated in the cult of Atum=
-Ra
as Nefer-Atum. In fact, Atum-Ra is both Huhi and Iu as
the one god living in truth, the father manifesting as the ever-coming son,=
who
was Iu-sa the son of Iusaas in the cult of On. All that was ever represente=
d to
the Jewish mind by the name of Ihuh
The Egyptian Wisdom in other=
Jewish
Writings 499
(Ihvh or Jehovah) had been expressed to t=
he
Egyptian by the word huhi, or, later, he hi. As Egyptian "huh"
signified everlastingness, millions of times, eternity, and "Huhi"
was also a name of their god the eternal. It had been a title, we repeat, of
Ptah, of Atum, and of Osiris, each in turn, in three different cults at Memphis, On, and =
Abydos. Huhi, the=
n, was
the eternal as the father; he who always had been, ever was, ever should be,
and hence the everlasting god.
Iu was the ever-coming son, Iu=
-sa or
Iu-em-hetep, the son who comes with peace as periodic manifestor for the
eternal father. Thus the One God of the Jews was Egyptian in this twofold
character, both by nature and by name.
The change in Israel from the worship of
El-Shaddai to the worship of Ihuh, from the Elohistic to the Jehovistic god,
corresponds to the change from the stellar to the solar worship in the
astronomical mythology. El in the highest was the star-god on the summit of=
the
mountain, who in the Kamite mythos might be Sut, Seth, or Anup at the pole.=
The
pole was represented by the mount, one Egyptian name of which is Sut, denot=
ing
standing- ground. The ruler of the pole-star was the lord of standing- grou=
nd
or station at the fixed centre of the heavens. The highest El was the eight=
h of
the Ali or Baalim. In Hebrew he is called El-Shaddai, commonly rendered the
powerful or mighty one. Another rendering, however, of the name is more than
probable. This was the most high god, El-Elyon, =
whom
the Phoenicians also called Israel.
As Egyptian, it was Anup on the mount, or at the pole, the highest of the
star-gods or Elohim who preceded the solar sovereignty of Ra. El-Shaddai, w=
ho
was Phoenician, and had been co-worker with the Elohim in the legends of
creation, was succeeded and superseded by the god of two names who is made
known to Israel
as "Ihuh" and Iahu, or "Iao" =3D Egyptian Iu. The Egypt=
ian
word Iu is also written ![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image053.jpg")
,
with u inherent, and has the me=
aning
of coming, come, to come, and is the name of the ever-coming and eternal ch=
ild,
Iu-em-hetep, or Iusa, the coming son. In the Phoenician version the deity I=
ao =3D
Iu is the coming son, the well-beloved, the only-begotten son of El, who wa=
s to
be called Ieoud (or ![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image054.jpg")
),
the supposed, prototype of "something to come" in Christianity (see Bryant). The word Iu
with these meanings in Egyptian agrees with Iah or Iahu in Hebrew, signifyi=
ng
come and to come. Thus Huhi is equivalent to
![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image055.jpg")
,
and Iu is equivalent to ![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image056.gif")
as Ihu or Iao, the two forms of whi=
ch
name are different from each other at the root, but could be applied as two
titles of the one god. Iah is portrayed as the god who is operative, audibl=
e,
and visible in material phenomena. His are the mighty deeds. He is the
manifestor for the father, the opener of Amenta in the solar mythos. The So=
ng
of Moses shows that Iah was the divine deliverer who triumphed gloriously o=
ver
the adversaries of the father, as did this deliverer in the exodus from the=
lower Egypt of Amenta (Ex. xv. 2). Iah is the opponent=
of
Amalek, with whom he makes war for ever, as did Horus with Apap, the eternal
enemy (Ex. xvii. 16). Iah is the god who rides as conqueror through the
deserts, (Ps. lxviii. 4) and goes forth before his people marching through =
the
wilderness. It was he who led his people "like a flock, by the hand of
Moses and Aaron" (Ps. lxxvii. 20). Iah is called upon as deliverer
500 Ancient Egypt
from death and as the saviour from the suffer=
ings
of Sheol (Ps. cxvi.). He is the coming one who is looked to and watched and
waited for as the redeemer of Israel.
It is to Iah the Hallelu-Iah of the Psalmist is raised. In short, the character is that of God the son, =
and
therefore Iah is one with Iu the son of Atum-Huh=
i.
Iah is god the son, and the son in Egyptian is the Messu. Thus, Iah the Mes=
su
is the Mes-Iah, hence the Messiah in Hebrew. The Messiah as Iah the Messu w=
as
the ever-coming son, like Iu, and Iu as Egyptian=
is he
who comes as manifestor for the eternal father.
The duality of Ptah, also of=
Atum as
Huhi the eternal father, and Iu the ever-coming =
son,
is repeated and preserved in the "Pistis Sophia" of the
Egypto-gnostics. Ptah is not mentioned by name. But the great forefather is
called the father of all fatherhood, the god who was "parentless";
and Ptah is the one god, who, being gotten by his own becoming, was the
self-existent and eternal one, Huhi (Eg.), Ihuh (Hebrew), Iao (Phoenician),=
or
Ieou (Egypto-gnostic). The one god in two persons, or, as the Ritual expres=
ses
it, with two faces, becomes twain in the father and son. These are called I=
eou
the greater and Iao the lesser. Ieou the elder is "the overseer of the
light"; Iao the younger is the good Sabaoth, who emanates from Ieou as=
a
son from the father (B. ii. 193). Iao is also designated Sabaoth-Adamas, wh=
o is
the gnostic and Jewish deity Iao-Sabaoth thus identified with Atum-Ra, lord=
of
the heavenly host. The same duality of father and son was figured in the
twofold Athamas at Samothrace. "The=
two
great books of Ieou" are mentioned in "Pistis Sophia," which=
are
said to have been written down by Enoch when Jesus "spoke with him from
the tree of knowledge and the tree of life, which were the two trees in the
paradise of Adam" (B. ii. 246). The paradise of Adam was the garden of Atum, and the Jesus who spoke and
uttered the sayings was the wise youth Iu, or
Iu-em-hetep, the son of Atum, or Atum in his earlier character of Iu as the=
son
of Ptah.
Moreover, it is not improbable that a ver=
sion
of these is extant in two books of the apocrypha, viz., the Wisdom of Jesus=
and
the Wisdom of Solomon. The expounder of the mysteries in these writings was=
the
Egyptian Jesus, who is the Sayer, word or logos, twice over as Egyptian, on=
ce
as Iu the son of Ptah, at Memp=
his,
and once as the son of Atum-Ra, Iu-em-hetep, the prince of peace, and proto=
type
of the Hebrew Solomon, at On. The Egyptian Jesus was equally the Egyptian
Solomon, the youthful sage, as sayer and teacher of the oral wisdom. When
Iamblichus describes the one god who was worshipped at Heliopolis or Annu as "Ichton and
Emphe," he refers to Atum in his two characters of father and son or Ra
and Horus. Atum was represented at Annu by the fish of the inundation, and =
also
by Iu-em-hetep, the bringer of peace and plenty, as Ichton the fish that
typified the saviour to Egypt.
And now if for the modern Jews we read the ancient
worshippers of Atum-Iu or, still earlier, of Ptah, we shall be able to foll=
ow
Isaiah in his survey of the great dispersion of the Jewish people over all =
the
earth. "The Lord shall set his hand to recover the remnants of =
his
people which shall remain from Assyria, and from Egypt,
and from Pathros, and from Kush, and
The Egyptian Wisdom in other=
Jewish
Writings 501
from Elam,
and from Shinar,
and from Hamath, and from the islands (or coast-lands) of the sea. He shall
assemble the outcasts of Israel,
and gather together the dispersed of Judah from the four corners o=
f the
earth." (Is. xi. 11, 13.) It is noticeable =
that
the prophet calls the Lord who is to gather the Jews together from all land=
s by
the double name of Iah-Jehovah. Iah is the Egyptian Iu, whose followers were
the primeval Jews of Egypt north and south (Pathros), of AEthiopia and Chaldea, of the islands of the sea, and the remotest
shores of the earth, including the Jews of Cornwall. These are the prehisto=
ric
Jews who are to be known by the name of the god they worshipped. This range
will include the black Jews of Africa and <=
st1:place
w:st=3D"on">India, and all the rest of th=
ose
whose god we identify with Iu the Egyptian original and prototype of all; I=
u as
god the son, whether of the father as Atum or as Ptah. No such world-wide
dispersion of the Jewish race from Palestine or Judea had ever occurred in the time of Isaiah. It i=
s the
religious community, not the race, that will account for the Jews who emigr=
ated
to the ends of the earth, and for the names of the Jewish god, who was the
Egyptian Iu, Phoenician Iao, Hebrew Iah, Assyrian Iau, Egypto-gnostic Ieou
(greater and lesser), Chinese Iaou, Polynesian Iho-Iho, Dyak Iaouh, Nicobar
Islands Eewu, Mexican Ao, Toda Au, Hungarian Iao, Manx lee, Cornish Iau, We=
lsh
Iau (greater and lesser), Hebrew Iao-Sabaoth, Chaldean Iao-Heptaktis, Greek=
Ia,
and IE, Latin Jupiter and Jove.
To follow the Jews as the Ai=
u of
Egypt in their world-wide dispersion, we shall have to think in continents
rather than in Petticoat Lanes and Ghettos.
The worshippers of Iao in Phoenicia, of Iau in Assyria,
of Iao in Syria, Iau a=
nd Hu
in Britain, la or Iu i=
n Greece, Jupiter in Italy, Iho-Iho in Polynesia, =
Iau in
America<=
/st1:country-region>
were each and all of them Jews in a sense, but the sense was religious, not
originally ethnical; and religion does not determine race any more than
language does in later ages of the world. There was a religion of the god <=
span
class=3DGramE>Iu or Iao in Egypt
thirteen thousand years ago. That god was Atum-Iu, born son of Ptah. He was=
the
earliest father in heaven because he was the divine Ra in his primordial
sovereignty. He is the god in two persons who was first figured as the sun =
upon
the double horizon =3D the father in the west, the son in the east. This go=
d went
forth from Kam by several names and various routes. Those who worshipped hi=
m as
Atum became the Adamites, the Edomites, the red men; those who worshipped h=
im
as Iao, Iah, or Iu became the Jews in many lands=
, and
these are the Jews of that world-wide dispersion recognized by Isaiah, which
did not follow any known historical exodus from Egypt
or captivity in Babylon, or migration from=
Palestine. The Jew=
s were
only ethnical at root when the root was the vine in =
Egypt, or in AEthiopia beyond=
, and
the Jews were one of its branches. They were only ethnical at root when the
race was black, whether these were the black Jews in Africa or in India.
From the beginning the Jews were as they =
are
to-day, a religious community. It is the worship of Iu in Egypt t=
hirteen
thousand years ago and the going out from thence that will account for the
supreme being amongst the Dyaks of Borneo being known to them as Yavuah, wh=
ich
name was not derived from the Hebrew Jehovah, but
502 Ancient Egypt
from the original of both (A.M. Cameron, Proc. Soc. of Bib. Arch.). The Dya=
ks
also preserve the tradition of a great ancestor who was determined to const=
ruct
a ladder that should reach up to heaven, but one night a worm ate into the =
foot
of the ladder, and it fell like the tower
of Babel. The Dyaks=
also have the legend of a great deluge which drowned the ch=
ief
part of mankind and divided the rest. These two catastrophes mark the endin=
gs
of two vast periods in time which preceded the supremacy of Atum-Iu in the
Zodiac of twelve signs. Thus amongst a people so isolated as the Dyaks they
have the god Yavuah and the tradition of the two catastrophes which are
represented in the book of Genesis by the destruction of the tower and the
deluge of Noah. Naturally the "wisdom" was carried into the island of Borneo with the cult of the god Ia=
ouah,
whose worshippers are elsewhere called the Ius or Jews from the Egyptian de=
ity
who was Iu or Aiu by name both in the cult of Ptah at Memphis and of Atum-Ra at On. The same =
god is
found in the Babylonian mythology with the name la, or =
Iau
=3D Iah in Hebrew (Pinches, T.G., P=
roc.
Soc. of Bib. Arch.). But it is not necessary to suppose the Assyrian go=
d Iau was derived from the Hebrew deity Iahu, or vice versa, when there is a common
origin for both in the Egyptian god Iu. This is not a matter merely of
philology, but of the characters in the mythology. Iau<=
/span>
is "the sage of the gods" (Assyn.
Fragments).
He is also described as the divine artisan or art-workman, especially in the
character of the potter. This is Ptah all over. He was pre-eminently the
potter, and the head of the Knemmu or divine moulders. Further and finally,=
it
was Ptah-Iu who, with his Ali, the Elohim, created the Aarru-garden as a
paradise of pleasure in the earth of eternity. And in the Assyrian eschatol=
ogy
it is Iau, "the sage of the gods," who
transports the justified spirits after death to the "place of
delights," where they are fed on butter and honey and drink the water =
that
gives eternal life (Records, vo=
l. xi.
161-2). Our British Druids worshipped a deity of the same name and dual nat=
ure
as the Egyptian Iu, the Assyrian Iau, the Hebrew=
Iahu.
This divine duality, consisting of the father and the son, was called by th=
em Iau the elder and Iau the younger, corresponding to the
gnostic Ieou and Iao.
The god Iu, as=
son of
Ptah, was an astronomical builder and architect of the heavens. Iu the son of Atum was also reputed to be a great buil=
der.
As the Kamite Solomon he was not only the prince of peace and the divine
healer; he was also said to have de=
signed
the Temple.
The stages of building on earth were reflected in the heavens. The
mound-builders were first. They raised the seven mounds of the heptanomis. =
Shu
raised the four pillars of the four quarters. Ptah was the architect who ba=
sed
his building on the pole and the four cardinal points =3D the four-square t=
ent
and tent-staff. Atum, his son, was the builder of heaven as the house,
"the Father's house on high" of which the Christian sings. This in
the Ritual is called "the dwelling of my father Tum" (ch. 17). It=
is
also said to the deceased, "Tum hath built thy house" (ch. 17, 30=
).
"The double lion- god hath founded thy habitation." Lastly, the
temple was designed by Iu-em-hetep the son of Atum, as the builder in the
astronomical mythology. Thence the people named after the deity Iu as the Aiu,
The Egyptian Wisdom in other=
Jewish
Writings 503
or later Jews, would come to be recognized =
in Egypt,
the land of temples, as the great builders. And according to Rabbinical
traditions the Jews =3D Ius or Aaiu were the great typical builders. They a=
re
said to have excavated the mountains, raised the pyramids, built temples and
cities, and surrounded them with walls; divided the =
Nile
into several canals, and constructed dykes against the inundation (Josephus=
and
Philo). One of these great works was the canal of Joseph,
i.e. the divine architect who a=
s son
of Ptah was his sif, Iu-sif =3D Joseph. Also, if we have to do with Egyptia=
ns who
are only identified by a religious name, that of the deity Iu, there is no
difficulty about their having built the Meskenoth of Tum, or, as it is
rendered, the store-cities of Pithom and Rameses, when the great temple of =
Atum-Iu
was originally erected at Annu or On, which according to the divine dynasti=
es
followed Memphis
in attaining its supremacy. The Jew-name was Egyptian then as Iu, or Aiu, with other variants. Aiu is a form of the =
word,
and Neb-Aiu, the Lord Aiu, filled the office of high priest in the temple of Osiris
at Abydos. The
Aiu as manes in Amenta are the children of Ra, who was Atum-Huhi as Ra the
father and Atum-Iu as Horus the son. The land
of Judea or Judah was named in Egyptian. =
It
appears upon the monuments as Iuta or Iutah. Iu =
is
dual, ta is earth or land, and Iuta is the double land or double earth of t=
he
Egyptian mythos localized in Judea. The =
dual kingdom of Judea
was derived by name from the dual deity Iu, whose
followers in Egypt
were the Ius, Iews, or Jews, and given to Joseph in the persons of his two
sons, Ephraim and Manasseh. "Joseph shall have two portions" says
Ezekiel (xlvii. 13); and these had already been assigned to the two sons of
Joseph by Jacob in the book of Genesis. In the mythos the two portions of t=
he
double earth were united once a year to form the kingdom of the sif or son,=
who
is Joseph in the Hebrew version and Iu the sif a=
s son
of Atum-Ra. The two halves were united by the son in his name of Har-sam-ta=
ui,
unifier of the double land.
It has been shown that the Hebrew deity I=
huh
was god the father in one character and in the other god the son. If the ty=
pe
of these was the bull, this would represent the father, and the bullock or =
calf
the son, as with the bull of Osiris and the calf of Horus. If the lion were=
the
type, the old lion would represent the father, the young lion the son. The =
same
with the ass, which was another type of the deity Iu,
the father and the son being represented by the ass and its foal. The symbo=
lism
of the lion, the bull, and the ass has its tale to tell concerning Israel
and the Kamite origins. The lion was a zootype of Atum-Iu. He is called the
lion-faced in the Ritual. His mother was a lioness. He is addressed as a
lion-god (Rit, ch. 28), the god in lion form (chs. 38, 41, 53, 54, 62). It =
is
the same with Ihuh in Israel.
The god is described by Hezekiah (Is. xxxviii. 13), as a lion: "As a l=
ion,
so he breaketh all my bones." This is looked upon merely as a tropical
figure of speech, but it is a figure of fact in the original symbolism. Atu=
m-Iu
was the lion of Juda=
h
in the Egyptian mythos. The lion origin of Judah s totem was known to Na=
hum in
his inquiry for the lion-spirit of the past: "Where is
the den of the lions and the feeding place of the young lions, where the old
lion and the lioness walked with the lion's whelp and no one made them afra=
id?
The
504 Ancient Egypt
lion tore in pieces enough for h=
is
whelps, and strangled for his lioness and filled his caves with prey."=
(Nahum ii. 11, 12, 13.) These are equivalent to the li=
on as
Ptah, the lioness as Sekhet Merptah, and Atum as the whelp. Iah roareth as =
the
typical lion: "Thou shalt walk after the Lord, who shall roar like a l=
ion,
for he shall roar" (Hos. xi. 10). "The Lord s=
hall
roar from on high, he shall mightily roar" (Jer. xxv. 30).
"The Lord shall roar from Zion"
(Joel, iii. 16). "The lion hath roared: the Lord God hath spoken"
(Amos, iii. 8). Job was hunted by the Lord in the shape of a lion. "Th=
ou
huntest me as a lion," says the fearfully-afflicted one (Job, x. 16). =
The
Lord was known in Israel by
his roaring like a lion, because he had been known in Egypt a=
s the
lion-god who was Atum-Ra, the lion of the double force which was represente=
d by
the twin lions (Rit., 162, 1). The solar Dionysius was known by the name of
"the roarer," and he was also portrayed as a lion-headed god. In =
the
Bakchai of Euripides (1078) he is invoked by the chorus to manifest in his
might and appear as a flaming lion. The reason of this roaring in that shap=
e is
that the Lord was imaged as a lion on the mount of the lions, which was the=
Mount Shennu
=3D Sinai, the lion-mount where the Lord was the solar lion - where, in fac=
t, he
was the two lions, the old lion and the young one. These are referred to by
Hosea. "I will be unto Ephraim as a lion, and as a young lion to the h=
ouse
of Judah=
.
I, even I, will tear and go away; I will carry off, and there shall be none=
to
deliver." (Hosea v. 14.) The solar birthpla=
ce in
the mythos was upon the mount of the two lions. Horus the son was reborn up=
on
the horizon as "the young lion made resplendent at his birth by the two
lions" (Rit., ch. 3). Also it is said that "Judah is a lion's whelp; he s=
tooped
down, he couched as a lion and as a lioness." In this description we h=
ave
the typical lion in the triple form of a lion, the lioness, and the whelp, =
as
the type was portrayed in Egypt.
There was a triple-headed lion-god at Meroe
with four arms, which may well stand for the dual-natured Atum-Iu as the so=
n of
the lion-headed Ptah and Sekhet (Rawlinson on Herodotus, ii. 35). According=
to
the language of the Ritual, this would be the "lion of the double
lions," or double force. It is proclaimed by Ezekiel that the mother o=
f Israel
was a lioness. As "a lioness she couched among lions and she brought u=
p one of her whelps; he became a you=
ng
lion; the nations also heard of him: he was taken in their pit, and they
brought him with hooks into the land
of Egypt" (Ez.=
xix.
1, 5). This is another and a truer version of the mythos euhemerized in Exo=
dus
as the story of Joseph and his brethren. The lion was taken in the same pit
into which Joseph was cast in the "historic" account, and this
identifies the Egypt=
signified as lower Egypt in Amenta. Joseph is the
Iu-sif in Egyptian - that is, Iu the son, who is=
here
represented as the young lion whose mother was a lioness.
The origin of the mother as a lioness was=
the
same as with the sow or the cow. It was totemic and typical. The lioness wa=
s a
zootype of the mythical Great Mother, Kefa (or Kheft), who became the Hebre=
w Chavvah,
the genetrix of life and mother of the human race. Sekhet, the Great Mother=
in
her solar form, was also a lioness, and in certain Egyptian texts the godde=
ss
Sekhet has been represented as an ancestress of the human race (Lefé=
bure,
Tombeau de Seti, i. 11, Pl.
The Egyptian Wisdom in other=
Jewish
Writings 505
4, 5). She also was the mother in =
Amenta
who reproduced the Aiu or Jews, as the children of Ra, for another life.
"I know," says the manes, "that I have been conceived by Sek=
het
and born of Neith" (Rit., ch. 66). This likewise was the divine or
mythical ancestry of the Jews; but only the Egyptian wisdom ever could expl=
ain
the derivation of the race, of either Jew or Gentile, from the lioness. Sek=
het
was the consort of Ptah, one of whose types is the lion. These two, Ptah and
Sekhet, were the parents of Atum, the lion-god in the cult of Atum-Ra; and =
Atum
was the first man and reputed father of the human race, with Iu, the sif, or
son, who is the young lion as Joseph. Thus, and in no other way, was man or
mankind mothered by Sekhet the lioness, by Kefa, by Chavvah, or by Eve. And in that way only was a lioness the mother of =
Israel, whose whelp is the young lion as t=
he
lion of Judah.
The Lord who was a lion as the representative of solar force becomes the
"lion-like" of later language. Thus the Egyptian origins of the J=
ews,
their gods, their mythology, and their symbolism were veiled from view, and
philology was left without the necessary determinative types and palpable
figures of the underlying facts.
The Egyptian deity Iu=
,
the son of Atum-Ra, was also portrayed as a short-horned bull-calf. Not as =
the
god in person, but as a figure to be interpreted by a necessary knowledge of
the symbolism. Osiris was designated the "bull of eternity." Atum=
was
the earlier bull-father. His consort was Iusaas, a form of the cow-headed
goddess, their divine child being Iu, the su or =
sif,
in the image of a bull-calf; and as here shown Iu is =3D Jah in Hebrew, as =
god
the son, who is identifiable with Joseph. The difficult passage in Genesis
(xlix. 22) might be more correctly rendered, "Joseph is son of the
heifer." This he would be as Iu (em-hetep),=
the
sif (son) of the cow-headed Iusaas, who was a form of Hathor, the golden
heifer, in the temple
of Atum-Ra at On. T=
he god
who brought up Israel =
out of
Egypt
is not only represented by the golden calf; he is also said to have the hor=
ns
of the ox or wild bull (Numbers xxiii. 22). Iu w=
as the
bull in one character and the calf in the other; and as it was with Iu in <=
st1:country-region
w:st=3D"on">Egypt so is it with Iahu in Israel, only we must learn to=
read
the imagery aright in accordance with the Egyptian wisdom, which we are told
was so familiar to "Moses." As Kuenen states it, "Ihuh was
worshipped in the shape of a young bull. It cannot be doubted that the cult=
of
the bull-calf was really the cult of Ihuh in person." This statement,
however, is not in keeping with the present mode of presenting the facts. T=
he
existence of types does not of necessity involve a worship of the type. The
whole range of sign-language lies between such an assumption and the possib=
le
truth. Otherwise stated, the young bullock was one of the types under which=
the
god Iu was represented by the Egyptians and the
Israelites. The bullock, for example, was identified with Joseph and venera=
ted
as the zootype of his divinity by certain of the ancient Jews (Kircher, vol=
. i,
p. 197), Joseph being, as herein maintained, a form of =
Iu
the son (sif), with Jacob as a figure of the father- god. The calves of Bet=
h-Aon
also point to Iu, the calf-headed god, and the b=
eth or
temple of Atum-Ra in Annu, the Hebrew On (Hosea x. 5). It is said by Hosea,
"Ephraim is an heifer that is taught, that loveth to tread out
506 Ancient Egypt
the corn; but I have passed over upon her fa=
ir
neck" (Ib. x. 11). Iusaas,=
the
mother of Iu, was the heifer on whose neck, or b=
etween
the horns of whose head, the sun-god rode. Her son was Joseph as the Iu-sif;
and in this passage we have a casting back aimed at the origins after the
attempted casting out of the cult. The sons of Joseph are identified with t=
he
calves of Beth-On, and Ephraim with the heifer. Covenants also were establi=
shed
in Israel
by cutting a calf in twain and passing the contracting persons between the =
two
parts (Jer. xxxiv. 18, 19), which made the type equivalent to the two sexes=
of
the mother and child or heifer and calf, or the calf that was both male and
female; also to the duality of father and son.
The Vignettes to the Ritual prove that At=
um-Ra
the solar god and his son Iu were also represent=
ed by
the ass. The sun or sun-god goes down to Amenta as, if not riding on, the a=
ss.
He is attacked there by the Apap-serpent who devours in the dark (Vignette,
Rit., ch. 40). At dawn he rises and is hauled up by the ass, or by the young
solar god with ass's ears. Thus we have the old ass and the young, the Hebr=
ew
ass and the foal of an ass, on which the sun-god in the later legend rode w=
hen
he came up from Amenta riding on the ass in the mythology which preceded the
eschatology. The ass and the young sun-god also were both named Iu, and Iu was the son of Atum-Ra, the ass being his
zootype. Iu, as Egyptian, is represented by Iao =
in
Phoenician and in Hebrew. Clement Alexander, who was an Egyptian, spells the
name of Jehovah as Iau. Thus, "Iu" is =
the
ass in Egyptian, Iao is a name of the god with an ass's head, and Iau is Jehovah, the god of the Jews and the Christians=
also.
Epiphanius asserts that the deity Sabaoth has the face of an ass. He calls =
it
"the gnostic Sabaoth." But Sabaoth was=
also
the Jew-god, or god Iu, who was known by the name of Iao-Sabaoth. The ass- =
god
is portrayed on some of the talismanic stones that were copied by King in h=
is
work The Gnostics and their Remains=
.
In one of these Iao is ass-headed in the character of Horus grasping the two
scorpions as he stands upon the cippus (Pl. G, 2). But King, who calls this
"the ass-headed Typhon, or the principle of evil," is hopelessly
wrong. According to the Egypto-gnostic "Pistis Sophia," Iao-Sabao=
th is god the son to Ieou (Ihuh) as god the father, both =
of
whom were forms of the ass-headed deity. And Iao, or Abrakas, is likewise
portrayed upon the gnostic gems in the shape of a double-headed ass, which =
is
equivalent to the father-god and son in the same image as Ieou and Iao, Ihuh
and Iah, or Huhi and Iu with their duality blend=
ed in
one figure (King, G. R., Pl. B). It represented Horus, or Iu
in the cult of Atum-Iu. King knew only of one ass, which to him was a type =
of
the evil Sut or Typhon.
But this was not the ass of =
Iu, Iao-Sabaoth or Atum-Ra.
In the Museum of the Collegio Romano to-d=
ay
there may be seen a figure of the ass-headed god who was Egyptian, Jewish, =
and
Gnostic. It is the image of a man extended cross-wise on the Roman cross. T=
he
figure is being saluted by a worshipper of the god, who was thus portrayed =
with
the head of an ass. It was discovered some years since scratched roughly on=
the
wall of a room in a house that was buried in ancient times beneath the
buildings of the Palatine Hill, and was =
cut
out from the wall and deposited in the Roman
The Egyptian Wisdom in other=
Jewish
Writings 507
Museum. King, in
describing it, tries hard but vainly to make out that the animal is not an =
ass,
but was intended for Anubis, the jackal. He says: "In reality t=
he
production of some devout but illiterate gnostic, it is construed into a
shocking heathen blasphemy and a gibe upon the good Christian Alexamenos,
because they mistake the jackal's head for that of an ass, and consequently
imagine an intentional caricature of their own crucifix." There is no
mistaking the ass for Anubis. There was no caricature in the crucifix. The =
ass
is a type of the solar sufferer in Amenta, who came to be called the crucif=
ied.
The Roman or Latin cross is a figure of the longest night and shortest day =
when
the sun was in the winter solstice. The ass-headed god upon the cross is the
exact equivalent of Osiris-tat, and in this crude representation we find the
divine victim on or as the cross instead of the tat, or instead of being
devoured by the "eater of the ass," as in the Vignettes to the
Ritual. The adoration of Alexamenos was directed to the god who is portrayed
upon the cross, not of the equinox, but of the winter solstice, as the suff=
erer
in Amenta, and as the form of the solar deity who made himself a sacrifice =
like
Ptah, or Osiris in the cross-tree of the tat. (King, The Gnostics and their Remains, 2n=
d ed.,
pp. 229-30).
It was charged against the Christians in =
Rome that they als=
o were
worshippers of the ass-god. Tertullian in a passage of his reply says to his
opponents, "Like many others, you have dreamed that an ass's head is o=
ur
god, but a new version of our god has lately been made public at Rome, ever
since a certain hireling convict of a bull-fighter put forth a picture with
some such inscription as this, 'The god of the Christia=
ns ?<=
/span>;<=
/span>?<=
/span>5<=
/span>?<=
/span>3<=
/span>/<=
/span>I<=
/span>/<=
/span>G<=
/span>.' [ONOKOIAETAES] He was por=
trayed
with the ears of an ass, and with one of his feet hoofed, holding in his ha=
nd a
book, and clothed with a toga" (Apol., 16). Diodorus says, according to
the fragment of Lib. 34 preserved by Photius, that when Antiochus Epiphanes,
after conquering the Jews, went into the inner sanctuary of God, he found t=
here
a stone statue of a man with a long beard, holding a book in his hand and
sitting on an ass. This he took to be an image of Moses. We should rather t=
ake
it to have been the image of the ass-headed god Atum-Iu, who passed out of =
Egypt a=
s Iao,
Iau, or Iao-Sabaoth, the solar god who as lord of hosts in Egypt, =
before
going forth, had attained the status of Huhi the eternal, the one god in sp=
irit
and in truth; Ra in the mythology, the holy ghost in the eschatology; Atum-=
Huhi
as the father, Iu as the son, and Ra as the holy spirit. But the ass was not
the god, whether of the Egyptians or the Jews, the Gnostics or Christians. =
It
was but a type of the power that was recognized at first as solar, the power
that was divinized in Atum, who was Ra in his primordial sovereignty, and w=
hose
son was the ass-headed Iao, Iau, or Iu.
But we must make a further digression on
account of Joseph as a form of the young solar god in Israel who was Iu, the
ass-headed sif or son of Atum-Ra, in Egypt. Not one of the legends=
in
the Hebrew writings attributed to Moses could be understood apart from the
mythology from which they were fundamentally derived. Nor does the mythology
remain intact in the form of the märchen. The story of Joseph, for
example, is a collection of fugitive fragments, each one of which is separa=
tely
identifiable. Joseph is not simply one of
508 Ancient Egypt
ten or twelve or seventy brethren in the fam=
ily of
Jacob or Israel.
Joseph-El as the beloved son of Jacob was divine, and would be a divinity if
there were any possibility of all the other sons being human. It is now kno=
wn
that Jacobs and Joseph-El were worshipped as two divinities in Northern Syr=
ia,
and it is there we find a remnant of the seed of Israel or Isiri-El, and there=
fore
of Jacob Jill whose son was Joseph. But it is not to be supposed that Jacob=
was
a human father, and that Joseph was his human son, who =
were
divinized by adding the divine El as a suffix to their names. This leaves us
with nothing but the two divinities to go upon. These probably originated w=
ith Iu in Kheb, or Lower Egypt,
as Jacob, and Iu, the sif, or son, as Joseph; the two divinities being
humanized in the later legends of the Iu, Aiu, or Jews, as was the common w=
ay
in converting mythos into history. It can be shown that Joseph was a form of
the divine, the beloved son, whose father was ![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image057.gif")
in one version of the mythos and Ja=
cob in
another. Io or Jo =3D Iu in the name of Joseph (=
![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image058.jpg")
)
is taken by Hebraists as the equivalent of Iahu; and in Ps. lxxxi. 5, the n=
ame
of Joseph is written Iahusiph (![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image059.jpg")
)
- that is, Iah the siph or sif, which in Egyptian denotes the son. Also the=
names ![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image060.jpg")
,
that is Joseph-Iah and of Josephiah (Ez. viii. 10) proclaim the fact, in
accordance with the use and wont of the Hebrew language, that Joseph is Iah=
=3D
Iu in Egyptian. In the same way the name of El-Iasaph (Num. i. 14 and hi. 2=
4)
identifies the deity of Joseph, and affirms that Iasaph is one with Iah, and
therefore is Joseph-El. Joseph as son is Iu the =
sif,
or the coming son, in Egyptian. These names show the identity of Joseph and=
Iu the sif, and denote that Joseph was the son of the =
same
father, who is Jacob in the one version and Ihuh in the other. The descent =
of
the sun-god into the lower Egypt of Amenta is
portrayed in the märchen as the casting of Joseph into the pit, and the
ascent therefrom in his glory by the coat of many colours. In Egypt J=
oseph
plays the part of Repa to the Ra or Pharaoh. In this character he rides in =
the
second chariot when he goes forth as the Adon, or Aten, over all the land. =
But
as Joseph-El he is the divine Repa, the Horus of thirty years - that is, Iu the sif in the cult of Atum-Ra. At thirty years of =
age
the son as Horus, or Iu the sif =3D Joseph, took his seat upon the throne b=
eside
the father, and went forth as ruler over all the land of Egypt,
the halves of which were united when the young god assumed the sovereignty =
of
the double country in the mythos, and is called Har-sam-taui, uniter of the
double earth, or earth and heaven, in the eschatology. His relationship to
Neith likewise attests his divinity. When the throne-name of "Zaphenath
Paneah" =3D Sif-Neith the living, is conferred upon him he is identifi=
ed as
the son who became the consort of the cow-headed Neith, a form of whom was =
the
goddess Iusaas, the mother of Iu the sif =3D Joseph, at Heliopolis. This relationship to the gr=
eat
Neith is fulfilled when he becomes the consort of Asenath or Asa-Neith, who=
se
name identifies her as the great goddess Neith, the daughter of Ra, or, as
"historically" rendered, the daughter of Potiphar.
As mythical characters, Jose=
ph and
Jesus are two forms of one original. Joseph in Israel was a name of the Mess=
iah
who was
The Egyptian Wisdom in other=
Jewish
Writings 509
expected as the ever-coming son. Now=
, in
Egyptian there are two names for the coming son: one is Iu
the su =3D Jesus; the other is Iu the sif =3D Joseph. And when the wanderin=
g Jew,
named Kartaphiles, became a Christian he is called Joseph, and was said to have fallen into a trance once every
century, and to have risen again at thirty
years of age. That is the age of Horus the adult in his second advent; =
also
of Jesus in the Gospels, as well as of Joseph when he became the Adon over =
all
the land =
of Egypt, the double land or double e=
arth
of Egypt=
in Amenta.
Joseph being identified as a god in Josep=
h-El,
the god Joseph is further identifiable as an Egyptian deity who was Iu, the
ever-coming son, both in the dynasty of Ptah at Memphis and also of Atum-Ra at On. It m=
ay be
seen from Josephus against Apion (B. i., ch. 32) that the Hebrew hero Joseph
was the Jewish form of Iu, the sif or son. Iu the typical son was the su or sif of Atum, also of =
Ptah.
In either case he is the resuscitated form of the father who becomes his own
son, Iu the sif, as he who is the bringer of pea=
ce.
The name of Iu the coming son would be written in
Egyptian either as Iusa, Iusu, or Iusif. The one form passes into the name =
of
Iesous, the other into the name of Joseph, chief among the twelve sons assi=
gned
to Jacob or Israel.
The form Iusa may be found in the name of Iusaas, the mother who was great =
with
the Egyptian Jesus or Iusa in the cult of Atum-Ra at On. The divine nature =
of
Joseph-El may explicate a passage from Cheremon, cited by Josephus, who rec=
ords
a tradition that one of the two leaders of the Israelites, in an exodus fro=
m Egypt
which can no longer be considered historical, was Joseph. Cheremon was one =
of
the most learned men in Egypt,
and the contemporary of Apion, against whom Josephus wrote his reply. He was
keeper of the rolls and books. He was an Egyptian historian in the library =
of
the Serapaeum. He also composed a hieroglyphical dictionary, fragments of w=
hich
are still extant and have been of service to Egyptologists. Cheremon,
therefore, was one of those who knew. He not only asserts that one of the t=
wo
leaders was Joseph, but also that his Egyptian name was Peteseph, and that =
he
was a sacred scribe. Now, as ma=
y be
seen, the name of Ptah was rendered by Pet in the Greek name of Petesuchis =
for
the Ptah (Putah) of crocodiles; and Joseph =3D Peteseph in Egyptian is the =
sif or
son Iu, i.e. Iusif, whilst Pete=
seph
is the son of Ptah, which he was as Iu the sif of Ptah in the Egyptian divi=
ne
dynasties - that is, Iu-em-hetep. Peteseph as Iu=
the
son of Ptah (or Ptah the son) was the divine scribe in person who is portra=
yed
in that character with the papyrus-roll upon his knee and the cap of wisdom=
on
his head. The fact of Joseph being the son of Ptah, or Ptah in the characte=
r of
the divine son, was certainly not derived from the biblical history of the
Jews, but it was derived by Josephus from an unimpeachable Egyptian authori=
ty,
viz., that of Cheremon. Thus, Iu the sif of Ptah=
, with
Moses, is equivalent to the youthful solar god with Shu-Anhur in the exodus
from the lower Egypt of Amenta. Of course, Joseph and Moses could not be
contemporaries as historical characters according to the book of Exodus, but
they could as mythical divinities. And when Moses and Joseph are restored to
their proper position as deities there need be no difficulty about dates. As
gods they could be contemporaries
510 Ancient Egypt
(see "The
Exodus," in Book x). Joseph is the typical dreamer and diviner in his
youth. And if Iu the sif of Atum-Ra be not an in=
terpreter
of dreams, he was the revealer of the future by means of dreams. One of the
Ptolemaic tablets records the fulfilment of the promise that was made in a
dream by this god to Pasherenptah concerning the birth of a son (Renouf, Hib. Lect., p. 141). This would be
ground enough for the "inspired" writer to go upon in establishing
the character assigned to Joseph as the dreamer and interpreter of dreams. =
The
dream of the sun, moon, and eleven stars making obeisance to Joseph shows t=
he
astronomical relationship of the twelve to the signs of the zodiac.
Doubtless there was "corn in Egypt,"
which was at all times par excellen=
ce
the land of corn, but the typical corn-land of the religious mysteries is in
Amenta, where the corn germinates periodically from the buried body of Osir=
is.
We need to go no farther than the Papyrus of Ani to see from whence the leg=
end
of the seven kine was derived. In the Hebrew märchen it is related that
Pharaoh - which Pharaoh is never specified, and this is as it would or shou=
ld
be if Ra, the solar god, is meant - dreamed that seven kine came up out of =
the
river that were fat and well-favoured, and seven other kine that were lean =
and
ill-favoured. When interpreted by Joseph, the seven fat kine are said to
signify seven years of plenty and the seven lean kine seven years of famine.
The dream was fulfilled in proof that Joseph was an historical personage, a=
nd
that all the rest of the mythos reduced to märchen was matter of fact.
Now, in the Ritual these are the seven cows which are the givers of abundan=
ce
in the Egypt of the lo=
wer
earth, through which the river runs as the celestial Nile.
This then is the river out of which the seven cows arose, and the country i=
s in
the other world, the lower Egypt of the double e=
arth,
from which the original exodus was made in the going forth of the manes from
Amenta. The land
of Egypt, the river=
and
the seven cows, all go together in the mythical representation from which t=
he
"history" has been manufactured. The seven cows are associated wi=
th
the bull in the Aarru-paradise of plenty. The bull was the young solar god =
as
Horus, or the bullock-headed deity Iu, who passe=
d out
of Egypt as Joseph, th=
e bull
of Israel.
If there ever had been a failure of the <=
st1:place
w:st=3D"on">Nile for seven years together, the biblical account=
is
none the less a pious fraud (see the
fraudulent "Tablet of the Seven Years of Famine," Proc. Soc. of Bib. Arch.). For the=
fact
is there was no real famine in the land
of Egypt. "And=
the
seven years of famine began to come, according as Joseph had said: and ther=
e was famine in all lands: but in all the land of Egypt
there was bread. And the famine=
was
over all the face of the earth. And all countries came into Egypt
to Joseph to buy corn, because the famine was sore in all the earth."
(Gen. xli. 54-57.) But not i=
n Egypt.
That is, not in the =
Egypt
of eternal harvest, where the corn grew seven cubits high with ears some
eighty-four inches long. There is no historical sense in which such a state=
ment
could be truly interpreted. The mythos only can render it intelligibly. As =
may
be seen in the Vignettes to the Ritual, the seven cows, called the provider=
s of
plenty, are depicted in the Aarru-paradise. This is in the lower
Egypt of Amenta, and it is a land abounding with corn, the
The Egyptian Wisdom in other=
Jewish
Writings 511
only harvest-field in all the earth of eterni=
ty.
There was nought but arid desert and the wilderness of sand in the domain of
Sut. The Aarru in Khebt was the harvest-field of Horus =3D Joseph, of the t=
welve
who are his reapers, and the people who are his followers, amongst whom we
shall at last discover the Jews as the Aaiu in Egypt.
Joseph in Egypt has been assigned the p=
lace
of Horus in the Egypt =
of
Amenta. "Joseph was thirty years old when he stood before Pharaoh, Kin=
g of
Egypt," and went forth as the Repa to buy up the corn against the comi=
ng
famine. This is the age of Horus when he rises in Amenta as Amsu the
husbandman, the master of food, or lord of the harvest, to become the ruler=
for
Ra, the divine Pharaoh, with the flail or khu sign in his hand. Pharaoh mak=
es
Joseph ruler over all the land
of Egypt, second on=
ly to
himself; that is, according to Egyptian usage, Joseph becomes the Repa to t=
he
Ra.
In the Stele of Excommunication "Tum=
the
creator god" is said to be "the duplicate of Aten." This tel=
ls
us two things. First that the duality of the god, which is expressed by the
names of Huhi and Iu, was also expressed by the =
names
of Atum and Aten. Atum was god the father, and Aten the Nefer-Atum, the Rep=
a,
or royal son. Thus Iu the sif is Aten =3D Adon b=
y name,
and Aten is the Adon to Atum-Ra, the divine Pharaoh. Now we are told that it
is, or was, a practice of the Jews to use the word Adon instead of the word
Ihuh in calling on the sacred name. And Adon, we repeat, is the Hebrew
equivalent of the Egyptian Aten as a title of Iu=
, the
son of Atum-Ra, or of Atum who was "the duplicate of Aten" in the
person of the father. The Aten in Egyptian is the lord, one with the Hebrew
Adon, and when Joseph rode in "the second chariot" as lord over a=
ll
the land =
of Egypt, and second only to the Ra, =
the
Adon represented Aten the son to Ra, the father who was Atum-Ra or Atum-Huhi
the eternal. Atum was adored at On or Annu as the
living god who in Egyptian was p-ankhu, the living god. Now when the Egypti=
an
titles are conferred on Joseph, and Pharaoh is said to have called him by t=
he
name of Zaphenath-Paneah, whatsoever Egyptian word may be represented by
Zaphenath, it is generally agreed by Egyptologists that Paneah or Paneach i=
s a
rendering of p-ankhu, the living god, which was the especial title of Atum-=
Iu
in the temple of On. Joseph was thirty years of age when he "went out =
over
the land =
of Egypt." Horus was thirty year=
s of
age when he went forth over all the land
of Egypt. Thirty ye=
ars
was the age of full adultship. It is the typical age of the Sheru, the Prin=
ce, the Messiah in the Egyptian, Persian, and Christian
mythology. Joseph was the Adon of the Pharaoh, the Aten of Atum-Ra, and
therefore he was thirty years of age when he went forth as ruler over all t=
he land of Egypt. Joseph as the Aten was the =
lord
over Egypt,
with Atum-Ra as over-lord. The divine Ra and Horus were impersonated in the
human Pharaoh and Repa: these were previously extant as Atum and Aten, Tum =
and Nefer-Tum,
who were the divine Ra and Iusif in the pre-Osirian religion of the Egyptian
Ius who became the unclean, the accursed, the lepers, the outcasts of Egypt
in later monumental times. Seek for the Jews in Egypt as the Iu,
or Aaiu, and they will be found there in the same character that they assig=
n to
themselves as a people suffering terribly from leprosy and other diseases s=
aid
to have been the result of
512 Ancient Egypt
uncleanness in their religious rites, w=
hich are
so fervidly denounced in the Old Testament. The conclusion that Joseph was =
the
young solar divinity Iu the Son of Atum-Ra at On=
, may
be clinched by the story related of Potiphar's wife, which is the same that=
is
told in various other legends of this same mythical personage. The mär=
chen
that do exist in Egyptian, as shown by the "Tale of the Two
Brothers," prove themselves to be the depos=
it of
indefinitely earlier myth, the tale in this instance being a literary versi=
on
of the Sut-Horus legend, and of the two brothers, the twins of light and
darkness, which is found world-wide as myth or märchen. The tale conta=
ins
its own evidence of ancientness in the fact that the sun-god invoked is not=
Ra,
but the Horus of both horizons, Har-Makhu, who preceded the earliest form of
Ra. The seven Hathors, who are otherwise the seven cows of plenty, are also
present with Bata, the bull of the divine company.
The history of Joseph can be partly trace=
d to
the Egyptian story of "The Two Brothers," written by the scribe A=
nna
in the time of Seti II, nineteenth dynasty, on a papyrus now in the British Museum (Records of the Past, vol. ii, p. 139). In this story we find a =
form
of the Sut-Horus myth reduced to the status of the popular märchen. Sut
appears in his later character of Sut-Anup or Anup (to drop the name of Sut=
).
Anup is the elder brother of Bata, who is Horus as the younger brother. Like
Horus, he is the bull of the divine company of the gods who went down into =
Egypt or the dark <=
st1:PlaceType
w:st=3D"on">land of Ethiopia.
The double Sut and Horus imaged back to back is =
repeated
when Anup is described as sitting on the back of Bata. "Anup his elder
brother sat upon his back at dawn of day," that is, in the twilight wh=
ich
was represented when Sothis rose heliacally, or, as it is imaged, sat upon =
the
back of Horus the young solar god. The dual nature of Child-Horus is repeat=
ed
in Bata when he says to his consort, "I am a woman even as thou art,&q=
uot;
and declares that his male soul or his heart is in the flower of the acacia
tree. This soul of Bata in the flower of the tree of life can be paralleled=
in
the Ritual, where Horus is the golden Anbu, the flower of the hidden dwelli=
ng
(ch. 71). Anup is the guide of Bata in the märchen, as of Horus in the
myth. Anup is the attendant on Bata in the mountain and his mourner in deat=
h,
as he is of Horus in the Ritual. Anup is the master of the fields of food, =
and
he ordains that those who are in charge of the food shall be with the Osiris
(ch. 144). Bata follows the beautiful cattle, who tell him where the greene=
st
grasses and the richest herbage grow. These are the seven cows who are the
providers of plenty, to whom Bata, like Osiris or Horus, is the fecundating
bull. The seven cows likewise appear in the same story as the seven Hathors.
Bata the strong one can be identified with Horus in the character of Amsu t=
he
husbandman, who is portrayed as the preparer of the soil and sower of seed.
Bata does the ploughing and other labours in the fields of Aarru, and his e=
qual
was not to be found in all the land. Thus the myth of Sut-Horus the twin
brothers can be traced in the ancient folk-lore of <=
st1:country-region
w:st=3D"on">Egypt, and this can be followed into the "historic&quo=
t; or
euhemeristic phase in the book of Genesis, where it reappears as the story =
of
Joseph
The Egyptian Wisdom in other=
Jewish
Writings 513
the beautiful youth and Potiphar's wife. Bat=
a was
the bull of the divine company that went down into the Egypt of Amenta. Jos=
eph
is the bull or chief one of the children of Israel
who went down into E=
gypt.
Bata is the divine husbandman and lord of the harvest. Joseph is the one to
whose sheaf the other sheaves bowed down in recognition of his supremacy as
lord of the harvest (Gen. xxxvii. 5-8). The seve=
n cows
or Hathors are the foretellers of fate consequent on their being the bringe=
rs
of good fortune. Also the bull of the cows is the diviner of fate. Bata the
bull divines and foretells the events that will occur to him. This is the
character ascribed to Joseph as the diviner in the biblical version. If the
parallel had been perfected, Potiphar, whose name denotes the servant of Ra=
in
Egyptian, should have taken the r&o=
circ;le
of Anup, who is the servant of Ra. In the Hebrew version we read that
"Joseph was comely and well-favoured. And it came to pass after these
things that his master's wife cast eyes upon Joseph, and she said, Lie with=
me.
But he refused, and said unto his master's wife, Behold, my master knoweth =
not
what is with me in the house, and he hath put all that he hath into my hand:
there is none greater in this house than I; neither hath he kept anything f=
rom
me but thee. How then can I do this great wickedness, and sin against God? =
And
it came to pass, as she spake to Joseph day by day, tha=
t
he hearkened not unto her, to lie by her, or to be with her. And it came to
pass about this time that he went into the house to do his work, and there =
was
none of the men of the house there within. And she caught him by his garmen=
t,
saying, Lie with me: and he left his garment in her hand, and fled, and got=
him
out" (Gen. xxxix. 9-12). In the Egyptian
folk-tale Bata goes into the house of Anup to fetch seed, and the wife of A=
nup
cast her eyes upon him. "And she spoke to him, saying, What
strength there is in thee; indeed, I observe thy vigour every day. Her heart
knew him.... She seized upon him, and said to him, Come, let us lie down fo=
r a
little. Better for thee.... beautiful clothes. T=
hen
the youth became like a panther with fury on account of the shameful discou=
rse
which she had addressed to him. And she was alarmed exceedingly. He spoke to
her, saying, Verily, I have looked upon thee in the light of a mother, and =
thy
husband in that of a father to me. (For he is older than I, as much as if he had begotten me.)
What a great abomination is this which thou hast mentioned to me. Do not re=
peat
it again to me, and I will not speak of it to anyone. V=
erily,
I will not let anything of it come forth from my mouth to any man" (Records, vol. ii. pp. 140, 141).
Joseph being identified as the same character with Bata, it is Bata who will
explain that character. Bata signifies the soul of the earth. In the Egypti=
an
mythos this was the sun. "I am Bata," says the manes in the chara=
cter
of the solar god who is renewed and reborn daily as the soul of the earth a=
nd
multiplier of the years (Rit., ch. 87). He might be reborn under the serpen=
t type,
or as the soul of Atum from the lotus, or the soul of Bata from the flower =
of
the tree of dawn. But the myth is not merely solar. In fact, there is no bo=
ttom
to the solar myth except in the lunar. Anup and Bata must be identified with
Sut and Horus as the brothers in the two halves of the lunation before the =
tale
can be correlated and correctly read.
514 Ancient Egypt
Sut-Anup was the elder brother of the two=
. His
consort was Nephthys, the lady of darkness, who is charged with soliciting =
the
young lord of light. There was some scandal respecting her and Osiris. The
typical wanton who seduces or tries to seduce the youthful hero is the lady=
of
the moon, who overcomes or who assails the lord of light. The character is
determined in relation to Anup =3D Sut, the elder of the twin brothers in t=
he
mythos which passed into the eschatology and finally survived in the mä=
;rchen
of the two brothers. The story was represented three times over: (1) as
mythical, (2) as eschatological, and (3) as a folk-tale, before it was narr=
ated
of Joseph in Egypt
as Hebrew history or biblical biography. The origin of the mythos rests with
the darkly beautiful Nephthys, consort of Sut (or Anup), the power of darkn=
ess
in the nether-earth. That she had a character somewhat aphrodisiacal assign=
ed
to her, which became the subject of the legend, may be gathered from her be=
ing
a divinity of the Egyptian town Tsebets, called
Aphroditopolis by the Greeks. But she has been degraded as a wicked wanton =
in
later representations of the dark lady who was originally the lady of darkn=
ess,
at first in complexion, afterwards in character. The Semites began it with
their scandal-mongering concerning Ishtar (or Shetar, the bride in Egyptian=
), because she had been the pre-monogamous great mother=
whose
child and spouse were one. The Greeks followed them either directly or
indirectly. Plutarch repeats a tale in which it is charged against Nephthys
that either she seduced Osiris or he succumbed to her wiles. It is represen=
ted
in the romance that after Nephthys had become the wife of Anup she fell in =
love
illicitly with Horus, and besought him to stay with her when he came to plo=
ugh
and sow the seed-fields of Amenta. It is as the sower of seed that Bata goe=
s to
the house where Anup's wife is sitting at her toilet. He says, "Arise =
and
give me seed, that I may go back to the field." Nephthys is literally =
the
house of seed personified. She carries both the house and the seed-bowl on =
her
head, and her name of Nebthi signifies the seed-house or granary of the ear=
th.
The story of Joseph and Potiphar's wife contains a mutilated fragment of th=
is
ancient Egyptian märchen reduced from the mythos into a romance. In th=
is
Potiphar is Anup, the wife is Nephthys, and Joseph is Bata or Horus, who is
called the bull. Bata was the bull, and Joseph is also the bull, in Israel;
hence the totem of the tribe of Ephraim was the bull. Bata is the bull of t=
he
seven cows which come to him as the seven Hathors, and, to make use of the
Egyptian figure, Joseph, likewise is the bull of the seven cows that were s=
een
in Pharaohs dream. He was also the bull as the adult of thirty years. In the
Egyptian story Bata becomes a bull. "And Bata said to his elder brothe=
r,
Behold, I am about to become a bull with all the sacred marks, but with an
unknown history. The bull arrived, and his majesty the Pharaoh inspected him
and rejoiced exceedingly, and celebrated a festival above all description; a
mighty marvel and rejoicings for it were made throughout all the land. To t=
he
bull there were given many attendants and many offerings, and the king loved
him exceedingly above all men in the whole land. And when the days were
multiplied after this his majesty was wearing the collar of lapis lazuli wi=
th a
wreath of all kinds of flowers on his neck. He was
The Egyptian Wisdom in other=
Jewish
Writings 515
in his brazen chariot, and he went forth fr=
om the
royal palace. Bata was brought before the king, and rejoicings were made
throughout the whole land. They sat down to make a holiday (and they gave him his name); and his m=
ajesty
at once loved him exceedingly, and raised him to the dignity of Prince of A=
Ethiopia.
But when the days had multiplied after this, his majesty made him hereditary
prince of the whole land. And the sun-god Horus of both horizons said to Kh=
num,
O, make a wife for Bata, that he may not remain =
alone.
And Khnum made him a companion, who as she sat was more beautiful in her li=
mbs
than any woman in the whole earth; the whole godhead was in her." And =
now
a tale is told of this consort of Bata which tends to identify her with
Neitochris, that is primarily with the goddess Neith, and thence with Asena=
th
the wife of Joseph. These quotations from the Egyptian tale contain the gis=
t of
the following statement. "And Pharaoh said unto Joseph.... Thou shalt =
be
over my house, and according to thy word shall all my people be ruled; only=
in
the throne will I be greater than thou. And Pharaoh said unto Joseph, See, I
have set thee over all the land
of Egypt. And Phara=
oh
took off his signet-ring from his hand and put it upon Josephs hand, and
arrayed him in vestures of fine linen and put a gold chain about his neck; =
and
he made him to ride in the second chariot which he had: and they cried befo=
re
him Abrech: and he set him over=
all
the land =
of Egypt. And Pharaoh said unto Josep=
h, I
am Pharaoh, and without thee shall no man lift up his hand or his foot in a=
ll
the land =
of Egypt. And Pharaoh called Josephs =
name
Zaphenath-Paneah (![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image061.jpg")
),
and he gave him to wife Asenath the daughter of Potiphera. And Joseph went =
out
over the land of Egypt.
And Joseph was thirty years old when he stood before Pharaoh the King of
Egypt" (Gen. xli. 40, 46). The passage in w=
hich
Joseph makes himself known to his brethren should be compared with the scen=
e in
which the lost Bata reveals himself and says, "Look upon me; I am inde=
ed
alive. Look upon me, for I am really alive. I am a bull!" and Bata
"reigned for thirty years as king over Egypt." "And Joseph=
said
unto his brethren, I am Joseph; doth my father yet live? And he said, I am
Joseph your brother, whom ye sold into the land of Egypt"
(Gen. xlv. 3, 4). Joseph also had become a bull =
or
typical adult like Horus the man or god of thirty years. The fact is admitt=
ed
when it is said that "Joseph was thirty years old when he stood before
Pharaoh, King of Egy=
pt."
In the solar symbolism the sun as a calf in the winter solstice became a bu=
ll
in the vernal equinox, where he found his heart, his soul, his force, somet=
imes
imaged as phallic, upon the summit of the tree of dawn. In the human sphere=
the
boy became a bull when he was Khemt as a man of thirty years. In Amenta, Am=
su
is the bull of his mother, "Ka-mutf," as the anointed Horus, thir=
ty
years of age. Joseph, raised to the Repa-ship, also became a bull - that is=
, a
typical adult of thirty years. Asenath we take to be a form of the great Ne=
ith,
who was represented at On (Annu) by Iusaas the mother of the young bull Aiu=
(or
Iu =3D Io), who as her sif or son was Iusa. Prof=
essor
Sayce in his "History of Joseph" says, with an unabashed effronte=
ry,
"What is important" (=
in
this episode) "is that the inc=
ident
which played so large a part in Joseph's
516 Ancient Egypt
life should have been preserved =
in
Egyptian tradition! It became part of the literary inheritance of the
Egyptians!&=
quot;
(p. 36). Thus suggesting that the Egyptians derived the=
ir
mythology and folk-tales from the Hebrew Pentateuch.
But to resume: the dramatis persona? in the Hebrew books of wisdom are chiefly the father a=
nd the
son. The father is Ihuh, the self-existent and eternal god, and Iu (or Iusa) is the messianic son as manifestor in the
cycles of all time. It is the father that is speaking of one of these perio=
ds,
possibly a sothiac cycle, who says to Esdras, "The time shall come.&qu=
ot;
"My son Jesus shall be revealed with those that be=
with him, and they that remain shall rejoice within 400 years." This w=
as
long thought to have been a prophecy of a Christ that was to come as an
historical personage. But this son of god, whether named Iu,
Iao, Iusa, Jesus, or Joseph, could no more become historical than god the
father, both being one. And if this divine son could ever have become
historical, he would have been Jesus the son of Atum-Ra at On, or, still
earlier, Jesus the son of Ptah at Memphis.
The "Wisdom of Jesus" in the Apocrypha is, according to the Prolo=
gue,
the wisdom of two different Jesuses, the one being grandfather of the other.
This can be explained by the Kamite mythology and the two representatives of
that name in the two divine dynasties of Ptah and Atum-Ra. As Wilkinson
remarked, "The Egyptians acknowledged two of this name (Jesus), the fi=
rst
the grandfather of the other, according to the Greeks, and the reputed inve=
ntor
of medicine, who received peculiar honours on a certain mountain on the Lib=
yan
side of the Nile, near the City of Crocodiles, where=
he was
reported to have been buried" (The
Ancient Egyptians, vol. hi, p. 205). There are not only two with the na=
me
of Jesus who represent the sayer for the father god; Solomon is likewise a =
form
of the wise youth who uttered the wisdom in the sayings or logia kuriaka. We
are told in the prologue that "this Jesus did imitate Solomon." B=
ut
Iu-em-hetep, the Egyptian Jesus, as=
the
prince of peace, was Solomon by name. Thus the Jesus and Solomon of the
Apocrypha, to whom the Wisdom of Jesus and the Wisdom of Solomon are ascrib=
ed,
were two forms of the Word or Sayer, who was Iu the son (su) of Ptah, and
Iu-em-hetep, the prince of peace, otherwise known to the Hebrews by name as
Jesus and Solomon.
The most ancient wisdom was oral. It was
conveyed by word of mouth, from mouth to ear, as in the mysteries. This
consisted of the magical sayings or the great words of power. Following the
oral wisdom, the earliest known records of written wisdom were collections =
of
the sayings, which were continually enlarged, as by the Egyptian Jesus, or
"the two of this name." The Osirian Book of the Dead is largely a
collection of sayings which were given by Ra the father in heaven to Horus =
the
son, for him to utter as teacher of the living on earth and preacher to the
manes in Amenta. The wisdom of Ptah the father was uttered by the son, who =
is
the Word in person. The names for the son may be various in the several
religious cults, but the type was one, no matter what the name. The sayings
collected in some of the Hebrew books of wisdom, such as the book of Prover=
bs,
are spoken as from the father to his son. "My son, attend to my words;
incline thine ear unto my sayings" (Prov. iv. 20). "Hear me,
The Egyptian Wisdom in other=
Jewish
Writings 517
O my son," is the formula in the boo=
k of
Ecclesiasticus. It has now to be suggested that the mythical or divine
originals of this father and son in the books of wisdom were the wise god P=
tah
and the youthful sage Iu, the sayer or logos, wh=
o was
his manifesting word as the son. Egyptian literature as such has been almost
entirely lost, but amongst the survivals lives the oldest book in the world.
This is a book of wisdom, in the form of sayings, maxims, precepts, and oth=
er
brief sentences, called the Proverbs of Ptah-Hetep, which was written in the
reign of Tet-Ka-Ra or Assa, a Pharaoh of the fifth dynasty, who lived 5,500
years ago. The author's name denotes that he was the worshipper of Ptah, and
his collection contains the ancient wisdom of Ptah, although it is not dire=
ctly
ascribed to the god or to his son, the sayer, Iu-em-hetep. In this volume
Ptah-hetep collects the good sayings, precepts, and proverbs of the ancient
wisdom; the words of those who have heard the counsels of former days and t=
he
counsels heard of the gods. He addresses the god Ptah for authority to decl=
are
these words of wisdom, speaking as from a father to his son; and in reply
"the majesty of this god says, Instruct him=
in
the sayings of former days" (R=
ecords
of the Past, 2nd Series, vol. iii, p. 17). Ptah-hetep, then, the author=
who
wrote a book with his own name to it 5,500 years since, assumes the positio=
n of
the wise god Ptah addressing his son Iu-em-hetep, to whom the wisdom was
communicated which was uttered in "the wise sayings, dark sentences, a=
nd
parables," and collected in such books as the Sayings of Jesus, the Wi=
sdom
of Jesus, the Wisdom of Ecclesiastes, the Wisdom of Solomon, the Psalms, and
the Book of the Dead. We quote a few of the sayings from Ptah-hetep, which =
give
us a glimpse of the intellectual height attained by the Egyptians 5,500 yea=
rs
ago. "No artist is endowed wit=
h the
perfections to which he should aspire." "He who perverts the
truthfulness of his way, in order to repeat only what produces pleasure in =
the
words of every man, great or small, is a detestable person." "If =
thou
art wise, look after thy house. Love thy wife without alloy. Fill her belly,
clothe her back, anoint her, and fulfil her desires as long as she lives. I=
t is
a kindness which does honour to its possessor." "If thou art powe=
rful,
command only to direct." "To be absolute is to run into evil.&quo=
t;
"The gentle man penetrates all obstacles." "Teach the man of
great position that one may even do him honour." "If thou hast be=
come
great who once was small, and rich after having been poor, grow not hard of
heart because of thy prosperity. Thou hast only become the steward of the g=
ood things
of God."
Ptah was the father of Atum-Ra, therefore=
an
earlier god. Memphis
was an older foundation than On, the northern An=
nu.
And the wisdom of Ptah-Iu was indefinitely older than the writings of the A=
iu
or Jews which had been preserved in the library at On
and brought forth thence by Osarsiph as the basis of the Pentateuch. But the
sayings of Jesus or logia of the Lord did not come to an end with the
collection called the Wisdom of Jesus, that was
translated "when Euergetes was king," and ascribed to two of the =
name
of Jesus, with Sirach interposed between. The first gospel of the Christians
began with a collection of the Sayings of Jesus, fatuously supposed to have
been an historic teacher of that name. Every sect had its collection of the
sayings that were uttered as the word of God
518 Ancient Egypt
by the Word in person, who was Horus in the
Osirian religion, or Iu, the Egyptian Jesus, to whom the books of wisdom we=
re
attributed thrice over, once as the son of Ptah, once as the son of Atum-Ra,
and once as the son of Ieou in the Pistis Sophia. The veil is being torn aw=
ay
from the eyes of those who were unable or unwilling to see through it, and =
dead
Egypt
speaks once more with a living tongue. Explorers are just beginning to find
some missing links betwixt the Ritual and those "gospels" that we=
re
canonized at last which were needed to complete the argument concerning the
Egyptian origin of the Christian legend herein presented, and to demonstrate
beyond doubt that the historic rendering of the mythos does but contain an
exoteric version of the esoteric wisdom. Only the other day a loose leaf was
discovered in the rubbish-heaps of Oxyrhynchus which had belonged to some
unknown collection of the sayings or logia of "the Lord," who was=
not
Jesus, a Jew in Palestine, but Jesus or
Iu-em-hetep, a god of the Jews in Egypt (Sayings of our Lord, Grenfell and Hunt). It was at Memphis, we sugges=
t, the
book of wisdom, known to later times as Jewish, originated as the wisdom of
Ptah, whose manifestor was Iu the coming son, wh=
o was
his logos, his word, the teacher of his wisdom and sayer of his sayings.
Atum-Ra was born son of Ptah as Iu-em-hetep in his primary form. When raise=
d to
the dignity of Ra, Iu-em-hetep, the typical bringer of peace and all good
things, was continued as his son. Both Ptah and Atum had the title of Huhi =
the
eternal, and each of them was also a figure of the one supreme god who was =
both
father and son in one person. In the gnostic representation the propator was
known to Monogenes alone, who sprang from him. It was also taught by the
Egyptian Valentinus that the father produced in his own image without
conjunction with the female (Irenaeus, Against Heresies, B. I,
ch. ii, 1, 4, Ante-Nicene Library). The following brief list will se=
rve
to give an aperçu of this
divine duality in various phases. Huhi the eternal god the father, Iu the
ever-coming son; Atum-Ra as father, Nefer-Atum as the son; Osiris the fathe=
r,
Horus the son; Ihuh the eternal father, Iah the messiah or ever-coming son;
Jacob-El the father, Joseph-El the son; David the father, Solomon the son; =
Ihuh
the father, Jesus the son (Christian); Ieou the father, Iao the son (Pistis
Sophia); Jehovah as the father, Jesus as the son. These are all twofold typ=
es
of the same great one god in the religion that was established, first at Memphis, with Pta=
h as
Huhi the eternal, the self-existent, lord of everlastingness, "he who
is," or the "I am," and Iu-em-hetep as his su, sif, or son,
continued in the cult of Atum-Ra at On, and brought forth from Egypt a=
s the
religion of the Ius or Jews, who were the worshippers of Huhi the eternal a=
nd
of Iu the ever-coming messianic son, which dual type was also represented by
the old lion and the young one, by the bull and the bullock, and by the ass=
and
the foal of an ass. Moreover, it is recorded in the Hebrew legend that the =
one
god of Israel
was made known to Moses under two entirely diffe=
rent
names. In two passages the name given is "![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image062.gif")
"
(Ex. xv. 2 and xvii. 16). Moses says, "Iah is my strength and son.&quo=
t;
"This is my God and I will praise him." The other name is ![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image063.jpg")
,
rendered Jehovah. Under both names it is the one lord. Under both names the=
god
is celebrated in the Psalms. Then
The Egyptian Wisdom in other=
Jewish
Writings 519
the name of Iah is dropped altogether, excep=
t by
Isaiah, who combines the two names under the one title of ![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image064.jpg")
,
rendered "Jehovah-Jah," or the Lord Jehovah (Is. xii. 2). These t=
wo
names, we repeat, represent the Egyptian names of Iu =3D
Iah for god the ever-coming son, and Huhi =3D Ihuh the eternal father, who =
was
the one god as Atum-Ra. Thus Isaiahs Iah-Jehovah
combines the names of both the father and the son in the name of Israel's
one god. And now, as the two characters of Huhi (Ihuh) and Iu (Iah) met in =
one
person and the two names were combined in Iah-Ihuh, it appears probable that
both the names were blended in one word to form the divine name of Ihuh (or ![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image065.jpg")
)
in Hebrew, by compounding those of Iu and Huh, thus, Iu-Huh, as a title of =
the
eternal one. Iu would then be represented by the=
![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image066.jpg")
or yod
alone, and the final form would be Ihuh, which, with the introduction of the
Hebrew letter vav, was extended=
into
Javeh and Jehovah for Jewish and Christian use.
An insuperable difficulty was bequeathed =
to the
later monotheists of Israel
in the mystery of a biune being consisting of a father and son who were but=
one
in person. This needed a knowledge of the ancient
wisdom to explicate the doctrine. How could the one god be two, or the twain
one, to the plain and unsophisticated man? There was no abstract conception=
of
any one god in two persons, or three, or 153 (Rit., ch. 141) as a spiritual
entity. The origins are rooted in the phenomena of external nature, and hav=
e to
be interpreted by means of sign-language and the mythical mode of
representation. The Jews had got the father and son, and finally knew not w=
hat
to do with both. The son was a perpetual difficulty in their writings, which
repeated fragments of Egyptian mythos in the old dark sayings without the o=
ral
wisdom of the Gnostics, and left a stumbling-block that has remained to tri=
p up
all good, dunder-headed Christians. Still the son is present, as the anoint=
ed
Son of God, the Christ that was, who has been all along mistaken for the Ch=
rist
that was to be and is not yet, although the reign of the son as Ichthus in
Pisces is nearly ended now, and the Pisciculi
are gasping for breath like little fishes out of water. Jewish theologians =
did
their utmost to suppress the sonship of the god-head, as well as to get rid=
of
the motherhood. This was preparatory to the rejection of the sonship altoge=
ther
when presented in the scheme of "historic" Christianity. They pur=
sued
their messianic phantom to the verge of the quagmire, but drew back in time=
to
escape. They left it for the Christians to take the final fatal plunge into=
the
bog in which they have wallowed, always sinking, ever since; and if the Jews
did but know it, the writings called Jewish have wrought an appalling
avengement on their ignorant persecutors, who are still proving themselves =
to
be Christians, as in Russia,
by ignominiously mutilating and pitilessly massacring the Jews. Their god, =
like
the Mohammedan deity, was to be a father who never had a son. To put it in
Egyptian terms, they held to their one god Ihuh the eternal, as the fixed a=
nd
everlasting fact, and dropped the Iu or ever-bec=
oming
son, together with the modus operan=
di
of becoming, whether astronomical or eschatological, and so they parted com=
pany
with the followers of Ptah-Iu and of Atum-Iu. Or rather the son was turned =
into
the subject of prophecy, whose
520 Ancient Egypt
ultimate coming was supposed to be f=
ulfilled
in the cult of Christianity. Thus the Jews are worshippers of the father,
whereas the Christians substituted the son. These are two branches of the
original religion in which the one god connoted the father and the son, who=
was
Huhi or Ihuh the eternal, with Iu as the ever-co=
ming
cyclical manifestor for the father in the sphere of time.
Celsus casts it up against M=
oses, as
leader of the Israelites, that he deceived them with his magical tricks, and
misled them into the belief that there was but one god (Origen, Contra Cels=
um,
ch. 23). For good or evil, however, the one god was established on the grou=
nd
herein set forth, and this as ![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image067.gif")
the Hebrew god, the eternal, self-e=
xistent,
supreme one, whose other name is ,
Iah, Iao, or Iu. These are the two lords who constitute the one god in the
Hebrew version of the Egyptian doctrine. In destroying the cities of the pl=
ain
it is said, "The Lord rained upon Sodom and
upon Gomorrah
brimstone and fire from the Lord out of heaven" (Gen. xix. 24, 25), wh=
ich
is identical with Horus the lord as Har-Tema, the son who avenges his father
Osiris in the great judgment and destruction of the condemned, who are
overwhelmed in the cities of the pl=
ain
because the occurrence is on the level at the place of equilibrium in the
equinox of which there was a yearly representation in the mysteries of Amen=
ta.
There may be an attempt at times to conceal the dual personality in the
phraseology, as when the Psalmist says, "God standeth in the congregat=
ion
of gods," "He judgeth among the gods" (Ps. lxxxii. 1). But t=
he
writer lets in a flood of polytheism at the same time that he acknowledges =
the
duality of Ihuh. In one psalm the anointed son is begotten (Ps. ii.); in another he is appointed (Ps. lxxxix.) as the holy one of Israel. In the latter instanc=
e it
is David who is made the anointed son. Isaiah proclaims the god of Israel to be "the everlasting father&=
quot;
or father of eternity at the same time that he is the "prince of
peace" who was the ever- coming son as Horus or Iu-em-hetep, the princ=
e of
eternity in the astronomical mythos of Egypt and the prince of peace=
in
the eschatology. "For unto us a child is born, unto us a son is given;=
and
the government shall be upon his shoulder, and his name shall be called ![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image068.gif")
"
(rendered wonderful), "councillor, mighty God, the father of eternity,
prince of peace" (Is. ix. 6, 7). This song, uplifted so majestically by
the music of Handel, might have been sung at On,=
or Memphis, many thou=
sand
years ago, as regards the subject-matter, which is purely Egyptian. Atum was
the father of eternity, and Iu-em-hetep, the su or son, was the prince of
peace, and these two were one. Probably the Hebrew word (pehla) represents the Egyptian per=
a or
pela =3D to appear, show a great sight, in relation to the messianic manife=
stor,
who was the messu or child, the prince of peace, and who "bore the
government upon his shoulder" in a symbolical way peculiarly Egyptian.
Atum, in his dual character of father and son, is he who says, "I am he
that closeth and he that openeth, and I am but one" (Rit., ch. 17).
This doctrine of divine duality was based=
upon
the Egyptian Pharaoh as the father and the repa or heir-apparent as the son=
-
the ever-coming king in the person of the prince who was always born to be a
king. The father was king of Egypt,
the son was the prince of
The Egyptian Wisdom in other=
Jewish
Writings 521
Ethiopia, which =
was the
birthplace of an earlier time and remained the typical birthplace of the yo=
ung
prince of eternity for all time. The messu was the root of the Messiah by
nature and by name. The prince of Ethiopia is the messu whence =
the
Messiah is Iu the son, messu or messu-iahu - tha=
t is,
Iahu as the son or repa. In the mythical representation Horus was reborn ea=
ch
year as the messu, and the rebirth was celebrated by the festival called the
Messiu. The repa symbolized the succession of Ra, or the sun, to himself, i=
n a
mode of showing that the god or the king never died, but continued for ever=
by
transformation of the father into the son. The transformation was also seen=
in
the old moon changing into the new, and the sun that set symbolically rende=
red
as the old beetle that went underground to hatch its seed and die, to issue
forth again renewed in its young. The Pharaoh transformed into his own son =
and
manifestor as the repa, Atum into Iu-em-hetep, Osiris into Horus, Jacob int=
o Joseph,
and Ihuh into the Messiah. This transformation occurred in natural phenomena
periodically, therefore at the end of some particular cycle of time which w=
as
always indefinite for those who knew not the method of measurement
astronomically.
The Lord and his anointed as=
father
and son had been already represented at Memphis
by Ptah and Iu-em-hetep, at On by Atum and Nefer-Atum, at Abydos by Osiris and Horus of the
resurrection.
The lord's anointed was the second Horus, Horus the adult, Horus who rose a=
gain
in spirit after death to manifest the glory of the father with the holy oil
upon his shining face which made him the anointed. The Lord's anointed, cal=
led
the Messiah in Hebrew, the Kristos in Greek, and Chrestus in Latin, is the
Messu in Egyptian. Messu signifies the son, the child, or heir-apparent, the
prince of Ethiopia.
As human he was the repa, son of the Pharaoh. As divine he is the son of go=
d.
Messu is also an Egyptian word signifying the anointed and to be anointed. =
The
Lord and his anointed are frequently mentioned in the Hebrew writings. These
are the father and son, equivalent to Osiris and Horus his son; also to Ptah
and Iu the prince of peace. =
"The
Lord shalt exalt the horn of his anointed" (I. Samuel ii. 10).
"Here I am: witness against me before the Lord and before his
anointed" (I. Samuel xii. 3). "The kings of the earth set themsel=
ves,
and the rulers take counsel together, against the Lord and against his
anointed" (I. Ps. ii. 2). "The Lord showeth
loving-kindness to his anointed" (Ps. xviii. 50). "The Lord
saveth his anointed; he will answer him from his holy heaven" (Ps. xx.=
6).
"He is a stronghold of salvation to his anointed&q=
uot;
(Ps. xxviii. 8). "Behold our shield, God, and look upon the fac=
e of
thine anointed" (Ps. lxxxiv. 9). "Thine enemies have reproached t=
he
footsteps of thine anointed" (Ps. lxxxix. 51), who was the witness and=
the
messenger that showed the way of the Lord in the heavens, in the earth, in =
the
waters and in the nethermost depths of Sheol. The "anointed of the
Lord" was the very breath of their nostrils to them who had said,
"Under his shadow we shall live among nations" (Lam. iv. 20). "The Lord goes forth for the victory with his anointed&q=
uot;
(Hab. iii. 13). This duality of Ihuh and the Messiah or reborn son was the source of a great dilemma to the Je=
ws,
and the cause of a conflict betwixt their monotheism and the Messiahship. T=
hey
knew of a
522 Ancient Egypt
doctrine concerning the Messiah, but=
were
afraid of the astronomical fulfilment being mistaken for the humanly histor=
ical,
and thus insisted all the more upon the divine unity in its simplicity. In =
the
Ritual, Horus is described as the son who converses with the father. He is =
thus
addressed, "O son who conversest with thy father!" (ch.
32). This character is ascribed to David as the divine son in the
Psalms, he who declares, "The Lord said unto me, Thou art my son, this=
day
have I begotten thee" (Ps. ii. 7). In the same psalm the Lord is said =
to
have begotten his anointed son and set him as the king upon his holy hill i=
n Zion. This is the =
son as
the divine avenger of whom it is said, "Kiss the son, lest he be angry and ye perish by the way, for his wrath will =
soon
be kindled." The father says to his son, "Ask of me, and I will g=
ive
thee the nations for thine inheritance, and the uttermost parts of the earth
for thy possession. Thou shalt break them with a rod of iron; thou shalt da=
sh
them in pieces like a potter's vessel" (Ps. ii. 7, 8, 9). In the Ritual
(chs. 17 and 175), this avenger is the son who "cometh red with wrath =
as
the heir of Osiris seated upon the throne of the dweller in the lake of two=
fold
fire." This is Horus who says to his father after the periodic battle =
with
the evil powers, "I, thy son Horus, come to thee." "I have
avenged thee. I have overthrown thy foes. I have established all those who =
were
of thy substance upon the earth for ever." That is when he returns to =
the
father in heaven with his work accomplished on the earth and in Amenta. In =
the
time of Isaiah and of the Hebrew psalmist the type of the son, the chosen o=
ne,
the servant who became the beloved of the Lord, was extant as a man, not me=
rely
as the lamb or the branch. It is the same type in the gospels, which were
written with reference all through to the figure that was pre-extant (Ps. i=
i. 7,
12; Is. xlii. 1; Matt. chap. iii. 1 to 3). Moreover, the same things were s=
aid
of that type in the earlier as in the later time. He was equally the crucif=
ied
or suffering Messiah; gall was given to him for meat, and vinegar for drink
(Ps. lxix. 21). He was bound in his hands and feet; his garments were parted
amongst his spoilers, who cast lots for his vesture (Ps. xxii. 18). All that
was fabled to have been historically acted at a later period had been alrea=
dy
fulfilled with non-historical significance. It is the same also with the
character of John the Baptist as with Jesus in the gospels. In defiance of =
the
fact that the event is contemporary with or had occurred previously in the
prophetic writings, the Christian world supposes that the so-called prophec=
ies
simply refer to a Messiah who is to come in a "personal and historical
character." Thus it is assumed that the "prophecy of Isaiah,
"The voice of one that crieth, Prepare ye in the wilderness the way of=
the
Lord! Make straight in the desert a highway for our God. Every valley shall=
be
exalted and every mountain and hill shall be made low, when the uneven shal=
l be
made level, and the rough places a plain, and the glory of the Lord shall be
revealed" (Is. xl. 3-5; Matt. iii. 3); it is assumed that this was
historically fulfilled when the passage is quoted in the gospel according to
Matthew and applied to John the Baptist, whereas the alleged history in the=
New
Testament is based upon the supposed fulfilment of this prophecy in the Old.
Yet it is only a fragment repeated from the Egyptian mythos, in which Anup =
was
the crier in the wilderness and
The Egyptian Wisdom in other=
Jewish
Writings 523
the guide in the ways of darkness through wh=
ich
the road was made from equinox to equinox in the desert of the under-world.
When reduced to their proper level, the elevation of the valley and the
lowering of the mountain are but another mode of describing the equinoxes. =
Anup
was the precursor, the forerunner, the prophet of Horus the Lord who came in
glory, and the preparer of his way. As such he appears in the opening chapt=
er
of the Ritual, where we read, "O openers of roads! O guides of paths to
the soul made in the abode of Osiris (the house of heaven with thirty-six
gates), open ye the roads! Level ye the paths of=
the
Osiris." That is, bring the lofty low in process of levelling or making
the road equal in the mount of the equinox at the coming of Horus the lord.
Horus as lord of the two horizons was Har-Makhu, lord of the equinoctial le=
vel.
At the time of the Easter equinox the path was made level, the valley exalt=
ed,
and the mountain brought low at the coming of Har-Makhu who revealed the gl=
ory
of the lord.
If the Jews had only held on to the sonsh=
ip of Iu, the su or sif, they might have spoiled the market =
for
the spurious wares of the "historic" Saviour, and saved the world
from wars innumerable, and from countless broken hearts and immeasurable me=
ntal
misery. But they let go the sonship of ![](3D"Ancient_Egypt__the_light_of_the_world_V1_Book9_files/image069.gif")
with the growth of their monolatry.=
They
could not substitute the "historic" sonship; they had lost touch =
with
Egypt,
and the wisdom that might have set them right was no longer available again=
st
the Christian misconstruction. They failed to fight the battle of the gnost=
ics,
and retired from the conflict dour and dumb; strong and firm enough to suff=
er
the blind and brutal Juden-Hetze of
all these centuries, but powerless to bring forward their natural allies the
Egyptian reserves, and helpless to conclude a treaty or enforce a truce. The
Jews have suffered and been damned along the line of 1,800 years on account=
of the
false belief which they unwittingly helped to foster; and if they should st=
ill
suffer slinkingly for gross gains instead of turning round and rending their
persecutors and helping us to win the battle for universal freedom, when on=
ce
the truth is made known to them, they will, if such a fate were possible, be
deserving of eternal damnation in the Christian hell. The rootage of matters
like these lies out of sight, and is not to be bottomed in the Hebrew scriptures, but such passages as those quoted show the
existence of a god the father and a god the son. Not a son who is to be
begotten at some future period by miraculous interposition of divine power
playing pranks with human nature in a female form. The anointed son was then
begotten and already extant. It was he who suffered like Horus in one
character, and who came like Horus in the other as the arm-lifter of the lo=
rd,
the avenger red with wrath, to rule with a rod of iron, not on this earth b=
ut
in the earth of eternity, the Sheol of the Psalms. And on account of this
language in the Cursing Psalms, as they have been called, the militant
Christians have claimed a divine sanction for all their brutality in going
forth with fire and sword to blast the face of this fair earth and slay the
utterly astonished natives of other lands who would not or could not accept=
a
doctrine so damnable as a revelation emanating from the most high God. The
Psalmist celebrates this son of God, his begettal, his advent, but offers no
real clue to the nature of the sonship; and the Christians, knowing
524 Ancient Egypt
nothing of the astronomical mytholo=
gy or of
the Egyptian eschatology, could only conclude that it must be historical. No
"Jewish monotheist" could explicate the duality of the deity. The
Psalmist celebrates the coming of the Lord, but who the Lord is or what the
advent may be it is impossible to tell when the mythical background has been
left out of view by the adapters of the ancient matter. As Egyptian, Iu the son is the ever-coming one as the means by whic=
h the
father of eternity manifests in time and other natural phenomena. As Egypti=
an,
the divine duad of father and son had been Ptah and Iu<=
/span>,
or Atum and Iu, or Osiris and Horus, according to the cult through pre-Hebr=
aic
and pre-Christian ages. In Israel
it might be Jacob-El the father, with Joseph-El as the beloved son; or Abra=
ham
with Isaac, the sacrificial son; or Ihuh and David, the divinely-begotten s=
on;
or David and Solomon, the wise youth and prince of peace.
It has now to be shown that =
these
two represent the father and his
beloved son who are Ihuh and David =
in the
book of Psalms. These are the two lords as the Lord and the Lord's anointed=
in
Psalm ex.: "The Lord said unto my Lord, sit thou at my right hand unti=
l I
make thine enemies thy footstool. The Lord shall stretch forth the rod of t=
hy
strength out of Zion.
In the beauty of holiness from the womb of the morning thou hast the dew of=
thy
youth. Thou art a priest for ever after the order of
Melchizedek" (Ps. ex. 4). That is the Lord who is the "com=
ing
son" in all the so-called prophecies; and David is the son who thus
converses with the father as Horus did with Ra, or as Jesus is represented =
in
converse with Jehovah. As a divine personage David is a form of the beloved
son; hence perhaps the origin of his name. David, Daoud, or Dood means the
beloved; and as a mythical character the beloved one, the Lord's anointed, =
the
Messiah, is the son of Ihuh, not the son of Jesse, who is not mentioned in the Psalms. This is the typical charact=
er
with which we are now concerned, the original in the mythos who afterwards
became a subject for the popular märchen. The inscription on the Moabi=
te
Stone shows that the Israelites of the northern kingdom worshipped a deity =
named
Dodo or Dod (=3D David) by the side of Ihuh, &qu=
ot;or
rather they adored the supreme god under the name of Dodo as well as under =
that
of Ihuh" (Sayce, Hib. Lectures, pp. 56, 57).
Mesha, the Moabite king, announces that he has carried away the altars of D=
odo
and "dragged them before Chemosh," Dodo and Ihuh being David and =
Ihuh
as two divinities, or the one god in the dual character of father and son. =
And
if, like Jacob-El, Joseph-El, and Israel, David was a god, it f=
ollows
that the son assigned to him as Solomon was so likewise. Only a divinity co=
uld
be the prince of peace. Solomon was also a form of the divine son called the
beloved. Hence the prophet Nathan gives him the name of Jedidiah, the
"beloved of the Lord" (II. Sam. xii. <=
span
class=3DGramE>24, 25). And the beloved son was the messianic or anoi=
nted
son.
In addition to the divine duality of fath=
er and
son which was imaged in Ptah and Kheper, Atum and Iu,
Osiris and Horus, Ihuh, and Iah, and the Egypto-gnostic Ieou and Iao, there=
was
a twofold nature manifested in the sonship human and divine. This has been =
one
of the most profound of the ancient and most perplexing of
The Egyptian Wisdom in other=
Jewish
Writings 525
modern mysteries. It is to the Egy=
ptian
wisdom we must turn if we would trace the origin of this messianic mystery =
to
the root in nature. But there is no beginning with the solar mythos. As it =
is
said of Jesus, there are three which bear witness that the Messiah came in =
the
water, in the blood, and in the spirit (I. John v. 6, 7). As Egyptian, the
first was Horus who came by water in the inundation, the second was Horus w=
ho
came in the blood of Isis, the
third is Horus of the resurrection, who came again in the spirit; and, as H=
orus
in these characters, "the three agree in one." The Book of the De=
ad
describes the source and origin of life as water and the water-plants. This=
was
religiously commemorated as a mystery of Amenta. The water-spring was image=
d in
the tuat of the nether-world, "which nobody can fathom," and the
offerings of which are "edible plants" (Rit., ch. 172), the
water-plant being a form of primeval food. Thus Horus on his papyrus spring=
ing
from the water represents the soul of life that came by water in or as prim=
eval
food. Hence he was depicted as the shoot. He would now be called the spirit=
of
vegetation, born of water. Horus is also imaged as the child that issues fr=
om
the plant or from the mother earth. The child =3D the shoot was typical of =
an
ever-renewing and eternal youth; hence Horus the eternal child. The Egyptian
"eternal" was aeonian=
and ever-coming, whether figured by the
shoot or as the child. Horus came by water annually, and brought abundant f=
ood.
There was famine when the water failed, and therefore Horus as the spirit of
vegetation was a kind of saviour to the world. He came from Ethiopia as the
messu. The messu in Egyptian is the child, and Horus was the messu of the
inundation, the water-born upon his papyrus, and an image of the source and
sustenance of life born of a mother who was ever-virgin but non-human. Such=
is
the root origin of the messianic mystery, and also of the mythical virgin a=
nd
her ever-coming child. But the ever-coming child not only came by water. He
also came by blood as Horus who was incarnated in the blood of Isis. Thus Horus of the incarnation was the child t=
hat
came by blood and was made flesh by her who doctrinally was the ever-virgin
mother. This is the elder Horus, the eternal child of her who was known to =
the
gnostics as the eternal virgin. This duality in the sonship of Horus has its
origin in his twofold advent and his twofold character, which implied a two=
fold
motherhood. In the first he was the child of the virgin mother as the soul =
of
the mother only. In the second he was Horus in spirit, the beloved
only-begotten son of the father in heaven, who was Ra the Holy Spirit. Horu=
s in
two of his characters is palpably depicted in the Hebrew scriptures.
In the first he is Horus, who in the Ritual (ch. 115) is called the
"Afflicted One." This was the Horus of the incarnation, the god m=
ade
flesh in the imperfect human form, the type of voluntary sacrifice, the ima=
ge
of suffering; being an innocent little child, maimed in the lower members,
marred in his visage, lame and blind and dumb, and altogether imperfect. No=
man
upon the cross or in the Tat-tree could ever make appeal to equal this, the
most pathetic picture in the world. And Horus, "lord of
resurrections" from the house of darkness (Rit., ch. 64), who as the f=
irst
"of them that slept" woke up in death as the "soul most
mighty" and burst the mummy-bandages and rent the tomb asunder and aro=
se
as Horus divinized,
526 Ancient Egypt
the victor over death and hell and all the p=
owers
of evil, is the most triumphant figure in the world.
A piteous portrait of the first Horus, the
afflicted sufferer, is depicted by Isaiah. "Behold, my servant shall d=
eal
wisely; he shall be exalted and lifted up, and shall be very high. Like as =
many
were astonished at thee (his visage was so marred more than any man, and his form more than the sons of men)."
"Who hath believed our report? and to whom =
hath
the arm of the Lord been revealed? For he grew up before him as a tender pl=
ant,
and as a root out of a dry ground; he hath no form nor<=
/span>
comeliness; and when we see him, there is no beauty that we should desire h=
im.
He was despised and rejected of men; a man of sorrows and acquainted with
grief; and as one from whom men hide their face he was despised, and we
esteemed him not. Surely he hath borne our griefs and carried our sorrows, =
yet
we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions,=
he
was bruised for our iniquities; the chastisement of our peace was upon him;=
and
with his stripes we are healed. He was oppressed, yet he humbled himself
and opened not his mouth; as a lamb that is led to the slaughter, and as a
sheep that before her shearers is dumb; yea, he opened not his mouth. And t=
hey
made his grave with the wicked and with the rich in his deaths. Thou shalt make his soul an
offering for sin" (ch. 53). The character here portrayed for
the Messiah is that of the Messu-Horus in every feature, except that he was=
not
"wounded for our transgressions" nor "bruised for our
iniquities." The Egyptians were indefinitely older than the Semites, b=
ut
had never heard of the world being lost by Adam's fall, or its need of an
historic saviour who should take the place and act the part of the Jewish
scapegoat. The later doctrine of vicarious atonement has been added. That is
Semitic, not Egyptian. Osiris of the mysteries was dramatically represented=
as
a victim, but not as a vicarious sacrifice on account of human
"transgressions" or "iniquities." Osiris, the good bein=
g,
gave his life that men and animals might live, which was in providing the
elements of water and food. This was commemorated in the sacramental meal, =
at
which his body was eaten as the bread of life and his blood was drunk in the
red wine or beer. The doctrine itself is indefinitely older. The Great Moth=
er
was imaged earlier still as the giver of life and sustenance in or as the t=
ree
by Hathor, who was imaged in the sycamore-fig as the tree of life, which was
her body; and by the Cyprian Venus, who was apparently bound upon the tree.=
In
neither case is there any doctrine of the scapegoat, neither as animal, hum=
an
being, or divine. Horus is said to be the altar and the offering in one, an=
d a
form of the altar is the tat. The tat-cross was the tree, whether of Hathor=
or
Horus, of Osiris or Ptah. But there was no sufferer on it or in it who bore=
the
sins of the world. That is a doctrine of barbarous, non-Egyptian ignorance,
only fit for cowards, slaves, and criminals. The only substitution in the
Osirian religion is when Horus becomes the voluntary substitute for the
suffering god the father as a type of divine sonship and an example for all=
men
to follow in the war of good against evil. But there is no scapegoat and no
innocent victim of divine wrath, no expiatory sacrifice in the Egyptian esc=
hatology.
That was a perversion of the Egyptian doctrine. There is a sacrificial vict=
im
as Child-Horus, but it was a voluntary sacrifice.
The Egyptian Wisdom in other=
Jewish
Writings 527
He comes to earth and takes upon himself =
the
burden of mortality, and is conscious that he has to suffer and die in order
that he may demonstrate the resurrection in spirit to the manes in Amenta a=
nd
to men on earth. He comes as the calf of the sacrificial herd, and in a body
that will be eaten at the sacramental meal (Rit., ch. 105). "In his
deaths," which are periodic, he comes to an end on behalf of the fathe=
r in
heaven, at whose table he will ultimately rest (Rit., ch. 70). The elder Ho=
rus
in the Osirian cult is that child of the virgin mother who in a second phase
and at the second advent is the father's own begotten and beloved son, who
takes upon himself to suffer in the father's and the mother's stead, not on=
ly
in the phenomena of external nature, but also as a figure of the human soul
immersed in matter. This involved the doctrines of the incarnation, the vir=
gin
mother, baptismal regeneration, the begettal of the anointed son as Horus of
the resurrection, Horus the great judge, Horus the avenger, Horus the spirit
glorified in the likeness of the father. He dwelt on earth as mortal Horus =
in
the house of Seb (earth) until he was twelve years of age. He went down to
Amenta as the human soul in death, or as the sun of winter sinking in the
solstice. He rose again from the dead in search of his father, whom he had =
not
known on earth. The father, as Osiris in Amenta, had been overcome by Sut, =
the
power of darkness. Horus rises in Amenta as the avenger; he rises as "=
the
living soul," Horus who now comes in the spirit (Rit., ch. 5). He come=
s to
see Osiris and to drive away the darkness (ch. 9). He comes as the beloved =
son
to seek for Sut, the adversary of Osiris, in the nether earth, and pierce h=
im
to the heart (ch. 11). The teaching of the Ritual is that sacrifice was of a
twofold nature. In one aspect of the doctrine it was vo=
luntary,
in the other it was vengeful and piacular. This doctrine was brought on at
second-hand in Rome=
as the bloody and unbloody sacrifice, both being associated with one victim there instead of two. B=
ut as
Egyptian there were two, one innocent and one guilty. Osiris or Child-Horus=
of
the mysteries was the voluntary victim of the unbloody sacrifice, and Sut t=
he
victim of the vengeful sacrifice that is celebrated in the Ritual on the ni=
ght
of the great slaughter and the manuring of the fields with blood. Osiris was
the voluntary sacrifice. He was the god who gave himself in all the element=
s of
life that all his creatures might have life. He came to earth or manifested=
in
the water, and in flesh and blood, in vegetation and cultivated corn, or, m=
ore
abstractly, as the bread from heaven. For the later providence was imaged in
some likeness of the primitive provider. Hence Osiris is depicted as the wet-nurse with a myriad mammae. The Great Mother a=
s the
bringer of plenty might be superseded together with her seven cows, and Isi=
s,
the good lady, by Osiris as Un-Nefer, the good being, with whom she was uni=
ted
in one; but still the figure of food and drink remained as an eternal type,
when the god gave "the food that never perishes" by the incorpora=
tion,
or the later incarnation, of himself. This was the voluntary victim who was
made a sacrifice in the Osirian mysteries. As represented, he was slain by =
Sut,
the leader of the evil powers, on the night of the great battle. Then follows the vast vengeful sacrifice of Sut and his
co-conspirators, who in the form of the Typhonian animals were slain upon t=
he
highway of the damned so long as there was any blood to flow. <=
/o:p>
528 Ancient Egypt <=
o:p>
$$$ The vengeful sacrifice is also shown =
when
Apap, the enemy of Ra, is slain. It is said, "Apap is stricken with
swords; he is sacrificed" (Book of Hades, Records, vol. xii). Horus the child was the typical babe and
suckling that was accredited with a revelation beyond the range of human
faculty concerning things that were hidden from the wise and understanding.
That was in a mystery, not meant for an apotheosis of infants or simpletons=
and
bibliolaters. Horus the human was the child, and the divine Horus was the
prince, the repa with the kingly countenance; and these are alluded to
disparagingly by Iahu when he says of the people of Israel, "I will give chi=
ldren
to be their princes, and babes shall rule over them" (Is. iii. 4). Hum=
an
Horus came to earth in the character of a little child, a type of gentleness
otherwise figured as a lamb or a calf. This typical little child is describ=
ed
by Isaiah in his millennial account of the Messiah who came periodically as=
the
bringer of peace, Iu-em-hetep or Horus, or the Hebrew Mes-Iah, which is
equivalent to Mes-Iu the coming child in Egyptian, who is otherwise the Iu-=
su,
son of Atum and Iusaas. "And the wolf shall dwell with the lamb, and t=
he
leopard shall lie down with the kid; and the calf and the young lion falling
together; and a little child shall lead them. And the cow and the bear shall
feed; their young ones shall lie down together; and the lion shall eat straw
like the ox. And the sucking child shall play on the hole of the asp, and t=
he
weaned child shall put his hand on the adder's den. They shall not hurt nor
destroy in all my holy mountain" (Is. xi. 6=
, 9).
This little child was the human Horus in the Egyptian mythos. The tender pl=
ant
that springs up out of the dry ground, in the prophecy of Isaiah, is also
represented both in the Osirian religion and in the earlier cult of Atum-Ra.
Horus, the branch, or natzer, was the branch of the unbu or golden bough. T=
he
speaker in this character says (Rit., ch. 71, Renouf), "I am unbu of
An-ar-f, the flower in the abode of occultation." An-ar-f denotes the
abode of the sightless Horus, who was encircled by darkness and obscurity. =
It
was there, in a waste place where nothing grew, that the golden unbu, or go=
lden
bough, burst into blossom as the living shoot fr=
om out
the soil or the annually decaying tree of vegetable life, as offspring of t=
he
sun. Child-Horus as the natzer or Messiah was the "tender plant" =
that
literally grew up "as a root out of a dry ground." As the plant of
Anrutef he is rooted in the dry desert (Rit., ch. lxxi.=
;
cf. Is. lviii. 11) which precedes the place of emergence from Amenta in the
east. The dry ground was intensely actual in Egypt
at the time of the winter solstice, when the land was left waterless. It was
the season of coming drought that was reflected in the wilderness of Anrute=
f,
through which the suffering sun god had to pass. It was there that Isis sought the water of life which was imaged as h=
er
lost Osiris. In this desert Horus suffered his great thirst, and here he sp=
rang
up as the tender plant from a root in the dry ground when nourished at the
breasts of his mother. He had no form of comeliness, because he was that
amorphous product of the virgin that lacked the soul and seal of the
authenticating fatherhood which conferred the grace and favour upon Horus t=
he
divinized adult. This was the human Horus who was but human in the way alre=
ady
indicated as the maimed, crippled, shapeless, dumb, blind, impubescent prod=
uct
of the mother nature only. It was the ancient
Child-Horus who was continued in the catacombs
The Egyptian Wisdom in other=
Jewish
Writings 529
as the little old and ugly Christ. "He=
hath no form nor comeliness" (says Isaiah), "and =
when
we see him there is no beauty that we should desire him; as one from whom m=
en
hide their face he was despised." Or as one who hid his face from men.=
The
man of sorrows who had neither form nor comeliness was but a typical, not a
natural man, still less an historic personage who hid his face and opened n=
ot
his mouth; and the type was identical with that amorphous birth of the gnos=
tic
Sophia which she produced when flowing away into immensity until she was
crossed and stayed by Stauros, who stopped the issue of blood. Both were the
same as the imperfect, inarticulate child of Isis.
The tender plant of Isaiah is one with Horus the shoot, who is also called a
plant out of the Nun. The Hebrew man of sorrows is thus doubly identified w=
ith
the human Horus, and only in the human Horus do we reach the genesis in nat=
ure
of that Jesus who was reputed to have been born of flowing not of concreted
blood. For mystical reasons this was the child who never could become a man,
and never did; the typical victim of this sacrifice always remained a child.
And because the Horus was but a type, he could be represented by the red sh=
oot,
the red fruit, the red calf or lamb, the red crown, or the red sun as suffe=
rer
in the winter solstice. Various types of this meek and lowly Horus made div=
ine
appeal to human tenderness and melted their way to the heart on behalf of t=
he
suffering mother and her dear, deaf, dumb, and sightless little one, the ch=
ild
of silence who was her Logos in sign-language.
The duality represented by Horus the Mess=
iah in
his twofold character is described in the Ritual from the root. This is the
chapter (Renouf, 115) by which the manes cometh forth into heaven, or the
Child-Horus changes into the Arm of the Lord, the mortal Horus into Horus t=
he
immortal. The speaker says, "I know the powers of Annu. Doth not the
all-powerful issue forth like one w=
ho
extendeth a hand to us? It is with reference to me the gods say, Lo the
Afflicted One, who is the heir of Annu! I know on what occasion the lock of=
the
male-child was made. Ra was speaking with Amhauf, and a
blindness came upon him. Ra said to Amhauf, Take the spear, O offspr=
ing
of men. And Amhauf said, "The spear is taken." Whatsoever the mea=
ning
of this instruction, the result was that "two brethren came into being.
They were Heb-Ra and Sotemanes, who=
se arm
resteth not." As Child-Horus, he assumed the form of a female with=
the
lock, which became the lock in Annu. Sotemanes is an image of Horus as the =
arm
of Osiris. This is the arm that takes the spear to wield the weapon mightil=
y.
The Child-Horus might be of either sex, and the lock of childhood was worn =
by
him as the type of both sexes. In his condition of blindness Horus of the l=
ock
was the afflicted one, but he is still the
heir of Annu. That is the city where the transformation takes place in =
the
temple. "Active and powerful is the heir of the temple, the active one=
of
Annu. The flesh of his flesh is the all-seer, for he hath the might divine =
as
the son whom the father hath begotten. And his will is that of the mighty o=
ne
of Annu" (Gr. Heliopolis). This, we repeat, is the account given by the
Ritual concerning the origin of the divine duality that was manifested in t=
he
double Horus, as the child of twelve years and the adult of thirty years, t=
he
wearer of the lock and the victorious lifter of the arm. =
Now, Horus in these two char=
acters
can be as clearly traced in
530 Ancient Egypt
the Psalms as he is described in the Ritual.=
As
Horus the human, he is the child with the side-lock, the afflicted one, the
maimed, dumb, and blind sufferer who is persecuted by Sut. As Horus diviniz=
ed,
Horus the king's heir, "he hath the might divine as the son whom the
father hath begotten" - that is, begotten in spirit for the resurrecti=
on
from the dead. This is he whom the Psalmist celebrates: "My heart
overfloweth with a goodly matter: I speak the things which I have made touc=
hing
the king: my tongue is the pen of a ready writer. Thou art fairer than the
children of men; grace is poured into thy lips: therefore God hath blessed =
thee
for ever. Gird thy sword upon thy thigh, mighty one, thy glory and thy maje=
sty.
And in thy majesty ride on prosperously. Thou hast loved righteousness and
hated wickedness: therefore God, thy God, hath anointed thee with the oil of
gladness above thy fellows" (Ps. xlv. 1-9). This in the original was H=
orus
the anointed, the son of god, the oil of gladness on whose face was typical=
of
his divinity. The person addressed in the 45th Psalm is also recognizable as
"the royal Horus," Horus of the beautiful countenance. The Psalmi=
st
continues: "All thy garments (smell of) myrrh and aloes and cassia; ou=
t of
ivory palaces stringed instruments have made thee glad. Kings' daughters are
among thy honourable women: at thy right hand doth stand the queen in gold =
of
Ophir" (Ps. xlv. 2, 9). Isaiah has likewise reproduced a portrait of
Har-Tema the mighty avenger in his second advent, who came at the end and
re-beginning of the period which is called the year of redemption: "Wh=
o is
this that cometh from Edom,
with garments crimson from Bozrah; he that is glorious in his apparel, marc=
hing
in the greatness of his strength, mighty to save?" "Wherefore art
thou red in thine apparel, and thy garments like him that treadeth in the
wine-vat?" "I have trodden the wine-press alone; and of the peopl=
e there
was no man with me: yea, I trod them in mine anger and trampled them in my
fury: and their life-blood is sprinkled upon my garments, and I have stained
all my raiment. For the day of vengeance was in my heart, and the year of my
redeemer is come. I looked, and there was none to help; and I wondered if t=
here
was none to uphold; therefore my own arm wrought salvation unto me, and my =
fury
it upheld me; and I trod down the people in my anger and made them drunk in=
my
fury, and I poured out their life-blood on the earth" (Is. lxiii. 1-6).
This in the original is magnificent; in its perversion it is bewildering, b=
ut
no bibliolater could possibly have known what it was about. Hence
the endeavour to make it a matter of prophecy by means of marginal misinter=
pretation;
a feast of vengeance for good Christians to look forward to at the second
coming of their long-belated Lord. It is not prophecy: it has no oth=
er
meaning and had no other origin than that of the Egyptian mythology and the
mysteries of Amenta. Horus in his human personation was the mother's suffer=
ing
son, the victim as described by Isaiah (chs. lii. liii.) and by the Psalmis=
t as
the sacrificial victim in the present, not in a future, near or far (Ps. xx=
ii.
17, 18; xxxi. 5; xli. 9; lxix. 21). After his death, a representative of the
Osiris rises again triumphant as the maker of justice visible. He does not
merely speak of righteousness. He is the just and righteous judge who does
justice in the judgment hall of Maati on the
The Egyptian Wisdom in other=
Jewish
Writings 531
day of doom. As the divine avenger of the
suffering Osiris or the human Horus he arises in the person of the red god,=
who
is thus addressed: "O fearsome one, thou who art over the two earths, =
red
god who orderest the block of execution, to whom the double crown is
given," as Horus at his second coming (Rit., ch. 17). He comes back in=
his
second advent as the lifter of the arm, great in his glory, as wearer of the
double crown, the terrible avenger of the wrongs that were inflicted by the
wicked on the suffering Osiris, or on humanity in that appealing and pathet=
ic
representative in the god of humanity who gave himself a sacrifice to show =
the
way that others might have life. The way of salvation was revealed by the h=
uman
Horus being divinized in death, and emerging as an immortal on the horizon =
of
the resurrection, safe beyond the valley of the shadow and the darkness of
Sheol. The drama from which scenes are given in the Hebrew writings, as if
these things occurred or would occur upon the earth, belongs to the mysteri=
es
of the Egyptian Amenta, and only as Egyptian could its characters ever be
understood. We have to bear in mind that the typical teacher of Israel
is alleged to have been learned in all the wisdom of the Egyptians. Unfortu=
nately,
the key of the Mosaic writings was mislaid, and the Bible has become a lock=
-up
of bondage for the prisoners of the Christian faith. Isaiah asks, "Who
hath believed that which we have hard, and to whom hath the arm of the Lord
been revealed?" To none, we reply, save those who know the god who lif=
ted
up the arm in death, who bared the holy arm in retribution, and who wrought
salvation with it for the oppressed who suffered from the adversaries in
Amenta. Horus-Amsu is the god who uplifts the arm of Osiris the lord, which=
he
has freed from the swathings of the mummy as he rises from the tomb. The bu=
ried
Osiris represented the god in matter, the earthly half of the divinity, so =
to
say, earth being termed his body and heaven his soul. Hence he is imaged by=
one
arm, one leg, one side. Henc=
e also
the typical right and left arms. Osiris buried in Sekhem is represen=
ted
with the left arm still bound and
powerless. Horus in his resurrection is the right arm that was lifted w=
hen
he had burst the bonds of death and got the better of Sut as conqueror of t=
he
grave and manifestor in phenomena both natural and eschatological for the
father in Amenta, the father of eternity, or the eternal father, he whose s=
on
was manifestor by periodic repetition in the sphere of time. The tat-type of
support and stability on which all rested in Tattu is said to be the arm or
shoulder of Horus in Sekhem (Rit., 18), whose figure with the fan or khu in=
his
right hand will show us how the government was on his shoulder. The abstract language of the Jewish writings t=
akes
the place of the earlier concrete representation and the Egyptian symbol, w=
hich
were figures of the facts that dislimn and ultimately fade away in words.
Amsu-Horus, who rises from the grave in Amenta with his right arm freed from
the mummy-swathe, is designated the "lifter of the arm," and in t=
his
connection we may compare a Fijian burial custom. When a hero or distinguis=
hed
"brave" is buried, the body is interred with the right arm lifted=
up
above the mould of the grave mound. The people passing by, on seeing this,
exclaim, "Oh, the hand that was the slayer of men" (Lorimer Fison,
"Notes on Fijian Burial Customs,"
532 Ancient Egypt
Journal of the Anthropological Institute). The natural fact was first rendered in s=
ign-language,
and this supplied the type to the mythical or eschatological phase. The Fij=
ian
custom shows the figure, straight from nature, of the arm-lifter as the
conqueror in life thus imaged memorially in death; Amsu-Horus is the lifter=
of
his right arm as the victor over death. Such a custom is by no means
"ghastly" when interpreted by the Egyptian wisdom, but a mode of
honouring the brave spirit, which in Amsu-Horus is exhibited as triumphant =
over
death and all the ills of mortality, as the arm of the lord, the conqueror =
of
his father's enemies, triumphant over death and the grave. It was Amsu-Horus
who "hath showed strength with his arm," for he has wrenched and
raised it from the leaden grasp of the burial-place and the bondage of the
mummy, holding aloft the sign of rule and government as the express image of
potency personified. Amsu personates the "arm of the lord"
outstretched from the mummy of matter. He is called the arm-raiser, and thr=
ough
his potency the other arm bound up in the mummy case is set free, and the
Osiris emerges pure spirit, with both arms intact and both feet in motion.
"Behold," says the prophet; "Behold, the Lord God will come =
as a
mighty one, and his arm shall rule for him" (Is. xl. 10). In this aspe=
ct
he comes as the good shepherd. "He shall feed his =
flock
like a shepherd; he shall gather the lambs in his arm and carry them in his
bosom, and gently lead those that are with young" (Is. xl. 11).
This was Horus the lifter of his arm for Osiris, upon whose shoulder rested=
the
insignia of his government, which included the whip (or flail) and the shepherd's crook. As the Good
Shepherd Horus tends the sheep of his father, and comes to gather them in h=
is
fold. He was personified as the delegated power that drove with the whip and
drew them with the hek of rule, which became the shepherd's crook. The port=
rait
of Horus the good shepherd, who was likewise the=
arm
of the lord in this picture of pastoral tenderness, was readapted by the He=
brew
writer for the comforting of distressed Jerusalem.
The character and the picture belong to the Amenta in the Ritual, and these
have been represented as if belonging to this earth, whereas the good sheph=
erd
and the sheep, the fields of peace and pastures of plenty beside the still waters, pertain to hetep, the
paradise of peace. Of the "prince of peace," who is proclaimed by
Isaiah as having come (he came
annually or periodically in the mythos), it is said, "The government s=
hall
be upon his shoulder" (ch. 9, 6). So was it with the Egyptian prince of
peace as Horus the "sustainer of his father." On the night of set=
ting
up the tat and of establishing Horus in the place of the dead Osiris Horus
takes the government upon his shoulder. It is said, "The setting up of=
the
tat (of stability) means the shoulder of Horus" - that is, the shoulder
with which he sustains the government (Rit., ch. 18). In this sense he was =
the
arm of the lord, "the lifter of the arm," called "the avenge=
r of
that left arm of Osiris which is in Sekhem." Horus images the mummy-Os=
iris
in the resurrection. With the right arm lifted he wields the sceptre of his
power that signifies his triumph over death and hell and the grave; he also
bears the sign of government upon his other shoulder. What a portrait of
level-browed justice is that of Amsu-Horus, who is
The Egyptian Wisdom in other=
Jewish
Writings 533
described as the god "whose eyebrows=
are
like the two arms of the balance (or scales) upon that day when outrage is
brought to account and each wrong is tied up to its separate block of settl=
ement"
(ch. 17). This is the judge in person of the son, the god who lifteth up his
arm, and who is the arm of the lord made manifest for the execution of just=
ice.
And this is the arm of the lord invoked for the same purpose by Isaiah, whi=
ch
alone explains the expression, "Mine arm shall judge the peoples."
The veil of words in the Hebrew constantly conceals the wisdom of the Egypt=
ians
that lies beyond it in the Jewish scriptures, and this is the rending of the
veil. One needs must observe in passing that if =
the
divine victim and the redemption from sin were historical and once for all,
these must certainly have already taken place when Isaiah wrote; and if it =
had
been once for all it could not have occurred once afterwards. Besides, the =
same
victim is described in the Psalms as suffering or having suffered as the sa=
me
sacrifice. And how the Sarkolatrae have gloated and are gloating ghoul-like
over this cowardly doctrine of the divine victim suffering in a human form =
to
ransom the guilty with the blood of the innocent, and save them from Nemesi=
s of
natural law and the consequences of their own sins. But we have to do with =
no
historical transactions, prophetic or fulfilled. Horus is described in the
Ritual (ch. 17) as making his first and second advent
in the two characters of blind Horus (An-maati) and Horus the avenger or
reconstituter of his father. These two forms of the Messiah, the founder and
fulfiller of the kingdom of heaven on behalf of the father, can now be trac=
ed
in the Hebrew scriptures, especially in the book=
s of
the Psalms, Isaiah, Zechariah, and Daniel. Mortal Horus in his humanity was
born as the servant. He was the divine heir in the likeness of the child th=
at
from the earliest totemic times was born to be a servant or a slave, which =
was
its natural status. He is portrayed as blind and deaf and dumb. This is the
coming Messiah described by Isaiah as the servant who is blind and deaf and
dumb. "As a lamb that is led to the slaughter,
and as a sheep that before her shearers is dumb" (ch. liii. 7). "=
Who
is blind as my servant, or deaf as my messenger that I send? Who is blind a=
s he
that is made perfect, and yet is blind as the Lord's servant?" (ch. 42). As was Horus the child, who suffered in his
mortality as the servant and was deaf and dumb and blind in the earth of Se=
b to
attain the beatific vision of the Horus perfected in spirit. The blind
messenger described by Isaiah is the sightless Horus, whose zootype was the
mole or shrewmouse because it was an eyeless digger underground, and theref=
ore a
likeness of Horus in the darkness of the nether earth. Human Horus,
called the elder because the first born, and who "had no form nor
comeliness," was the virgin's amorphous child. Horus divinized was the=
god
with the beautiful face, who was "fairer than the children of men,&quo=
t;
and blooming with eternal youth as the type of immortality. In the Jewish
traditions concerning the Coming One we find the doctrine of a Messiah in t=
wo
aspects: in one character he was born to suffer, in the other he was destin=
ed
to triumph. In the one he is identical with the maimed and suffering <=
/o:p>
534 Ancient Egypt
Horus, in the other with the
victorious Har-Tema. In the first he was to come as Joseph's son, who would make war on =
the
adversary and himself be slain (as was the elder Horus)=
at Jerusalem.
Then the second Messiah, called the son of David, was to defeat the enemy,
called by the Gentiles Antichrist, and, according to the solar imagery
employed, consume him with the breath of his mouth. This consummation was t=
o be
on the grandly indefinite scale, but the tradition preserves details of the
annual representation. When Messiah came as conqueror in the glory of his
strength there was to be a reign of nine months. At the end of the nine mon=
ths,
Messiah Ben-Joseph was to be revealed - that is, the sufferer who was fore-=
doomed
to fall, and who was followed by the Messiah Ben-David, who was destined to
succeed. Now, the annual cycle in the Kamite mythos was divided into nine
months and three. The elder Horus was born about the time of the winter
solstice, answering to the birth of Christ at Christmas. This is a form of =
the
victim who was slain or blinded by Sut the prince of darkness. Three months
afterwards the risen Horus was revealed upon the mount of glory as the
vanquisher of Sut. And after his reincarnation it was nine months before the
next rebirth at Christmas. Thus the circle was completed both in time and s=
pace
according to the facts in nature upon which the myth was founded (Avkath Rochel apud Huls., pp. 22, =
23,
35, 36; Eisenmenger, Endecktes Jude=
nthum),
and the two births or advents of Messiah Ben-Joseph and Messiah Ben-David, =
at
the end of nine months, and again at the end of three, are exactly the same=
as
the advent of the elder Horus in the winter solstice and the second coming =
of
Horus triumphant in or following the vernal equinox. So necessary is the mo=
uld
of the astronomical mythology for understanding the eschatology, whether we
call it Jewish, Egyptian, or Christian. It is the ruler for one year in the
solar mythos that will account for "the year of the Lord" which w=
as
"the acceptable year of the Lord and the day of vengeance of our God&q=
uot;
proclaimed in Israel=
by Isaiah (Is. lxi. 2). But the doctrine of a coming Messiah who came to ru=
le
for one year has no meaning apart from the mythos, in which the coming was
annual, whether as Horus of the inundation or as Iu
the youthful solar god. It was this reign of Messiah on the scale of one ye=
ar
that bequeathed the tradition of the one year's ministry of Jesus re-announ=
ced
by Luke (iv. 19) from Isaiah. The gnostics Ptolemaeus and Herakleon, also t=
he
Christians Clement Alexander and Origen, who were both from Egypt, held this
view of the reign that lasted only one year. And it was this foundation in =
the
mythical representation which has made it impossible to build the gospel
history on any other basis, or to conclusively define any other length of t=
ime
for "our Lord's public ministry."
Whether written by Paul or not, the Epist=
le to
the Hebrews contains the Egypto-gnostic doctrine of the Christ which was ta=
ught
by Paul in accordance with "the beginning of the first principles of t=
he
oracles of God" - that is, of the divine wisdom which was communicated=
in
the mysteries, and in which Paul was an adept and perfect. This, for exampl=
e, is
a brief sketch of the twofold Horus who suffered as Horus in his mortality =
and
overcame as Horus in spirit, who personates the redeemer from death. This w=
as
he "who in the days
The Egyptian Wisdom in other=
Jewish
Writings 535
of his flesh, having offered up prayers a=
nd
supplications with strong crying and tears unto him that was able to save h=
im
from death, and having been heard for his godly fear, though he was a son, =
yet
learned he obedience by the things which he suffered: and having been made =
perfect,
he became unto all them that obey him the author of eternal salvation"
(Heb. v. 7). This in the Egyptian was the maimed and suffering human Horus =
who
was saved from death in becoming the anointed son, the glorified sahu, the
spirit perfected, the typical initiator into an
existence hereafter that was called salvation to eternal life. The change f=
rom
Horus the mortal to Horus in spirit is plainly described by Isaiah (xlii.).
"Behold my servant whom I uphold, my chosen in whom my soul delighteth=
; I
have put my spirit upon him; he=
shall
bring forth judgment to the nation. He shall bring forth judgment in
truth." The meek and lowly one, the virgin's lamb, the suffering Messi=
ah,
was Horus in a maimed and most imperfect human form. This was the typical s=
ufferer
for the mother and the servant of the Lord, who in his changed and glorified
estate became the only-begotten from the father; his beloved son. The spiri=
t of
God was "put upon him" when he was a divine hawk of soul or became
dove-headed; and he who was so dumb and gentle that he would not break a
bruised reed was transformed into the Horus who as Tema was the terrible ju=
dge,
the red god, and as Horus-Makheru the judge in very truth.
It was on the mount of glory in the east,=
the
mount that rose up from Amenta, that Messiah in =
his
second advent came in the glory of his father with his angels, who were
represented as spirits of fire in attendance on the sun or solar god. This =
in
the annual fulfilment was in the vernal equinox, at the point where the two=
earths
were united in one. It is also said in the Talmud (Talmud, Cod. Sanhedrin, =
ch.
3, p. 38) that the Messiah called the son of David "will not come till=
the
two houses of Israel=
shall be extinct." Here the two houses answer to the double horizons in
the Egyptian mythos which were united and made one in the new heaven and ea=
rth
established at the advent of Horus Sam-taui, the uniter of the two houses of
the double earth. The following "prophecy" contains an appeal to =
the
father god on behalf of the anointed son. "Give the king thy judgments=
, O God,
and thy righteousness unto the king's son. He shall judge thy people with
righteousness, and thy poor with judgment. The mountains shall bring peace =
to
the people. He shall break in pieces the oppressor. In his days shall the
righteous flourish, and abundance of peace.... All kings shall fall down be=
fore
him. All nations shall serve him. T=
here
shall be abundance of corn in the earth upon the top of the mountains, and the fruit thereof shall=
shake
like Lebanon.
And they of the city shall flourish like grass of the earth. His name shall
endure for ever; his name shall be
continued as long as the sun, and men shall be blessed in him; all nati=
ons
shall call him happy" (Ps. lxxii.). The reign of justice, law, and rig=
hteousness
was renewed at the advent of the prince, the repa or heir-apparent, who cam=
e to
represent the father god. The maat or hall of justice was erected on the pl=
ain
as the seat of Har-Tema the great judge. The kingdom or house of heaven was
refounded for the father once a year by Horus, or by Jesus, the Messiah-son=
. It
was
536 Ancient Egypt
founded upon the four quarters, whi=
ch were
represented by the four mystical creatures, by four flag-staffs or pillars,=
or
by the fourfold Cross of the tat.
Horus is described in both characters by
Zechariah at the second coming. "And they shall look unto him whom they pierced, and they shall =
mourn
for him as one mourneth for his only son, and shall be in bitterness for hi=
m,
as one that is in bitterness for his first-born" (Zech. xii. 10, 11). =
He
is to come in the "day of the Lord," to fight the battle called t=
he
battle of Har-Magedon in Revelation, which was fought annually in the
astronomical mythology. Har-Makhu was the ancient Horus of both horizons, m=
ore
exactly of both equinoxes, and most exactly of the double earth that was un=
ited
annually in one at the eastern equinox upon the Moun=
t of
Olives, or Bakhu in Egyptian. Person, place, event, and
circumstances are all the same as in the original. This is the avenger
Har-Makhu, otherwise described as Har-Tema, executor and executioner of div=
ine
justice in the maat upon the mount of glory. And it is to be as in the prev=
ious
manifestations. They shall look upon him whom they had pierced. In the Kamite representation Horus came periodical=
ly
in the vernal equinox as the king's son, who was called the prince of etern=
ity,
the royal Horus, Horus of the kingly countenance, now made judge of all the
earth. He took his seat upon the summit; the balance was erected in the hal=
l of
righteousness or of maat, where judgment was delivered and undeviating just=
ice
done. But this was the annual assizes of "all souls" held in the earth of eternity, not in Judea
nor the earth of time. Isaiah foretells that in the great day that will com=
e there
is to be "a vineyard of wine": "sing ye<=
/span>
of it. I the Lord do keep it night and day." "And in the mountain
shall the Lord of hosts make unto all peoples a feast of fat things, a feas=
t of
wines on the lees, of fat things full of marrow, of wines on the lees well
refined" (Is. xxv. 6 and xxvii. 2, 3). And the coming, which was actual in Egypt,
and was celebrated yearly with the Uaka or Nile
festival, is to be fulfilled at some indefinite future time that was chiefly
known to prophecy as the day of doom and the ending of the world.
The vine and fig were two especial forms =
of the
typical tree in the garde=
n
of Hetep, Aarru, or=
Eden.
According to the prophecy of Micah, every man was to sit beneath his own vi=
ne
and fig-tree in the paradise of peace, with none to make them afraid (ch. i=
v.
4). But this garden of the gods and the glorified, which is relegated to the
future by the biblical writers, had been planted by the Egyptians in a far-=
off
past. The vine and sycamore-fig were two types in the Kamite paradise. In t=
he
papyrus of Nu he prays that he may sit under his own vine and also beneath =
the
refreshing foliage of the sycamore-fig tree of Hathor. The garden of Aarru
is a garden of the grape, and the god Osiris is sometimes seated in a Naos
underneath the vine, from which bunches of grapes are hanging. Moreover, Os=
iris
was the vine, and his son Horus-unbu is the branch. The solar mount was cal=
led
the mount of glory. This is in accordance with the natural fact. It is the =
same
in the Hebrew writings. The mount of God in Exodus is the mount of glory. I=
t is
called the mount of the glory of God: "The glory of the Lord abode upon
Mount
The Egyptian Wisdom in other=
Jewish
Writings 537
Sinai" (Ex. xxiv. 16).<=
/span> The solar nature of the glo=
ry is
apparent in certain passages. "The glory of the Lord went up and stood
upon the mountain which is on the east side of the city" (Ez. xi. 23).
This identifies the solar mount of glory. "And in appearance the glory=
of
the Lord was like devouring fire on the top of the mount in the eyes of the
children of Israel"
(Ex. xxiv. 17). The law was given to Israel on the mount in the sh=
ape of
the Commandments, that were written on two table=
ts.
This corresponds to the law of maati given in the great judgment hall upon =
the
mount of glory at the place of equilibrium, or the scales of justice in the
equinox. The two tablets image the duality of maati, or the twofold law and
justice. The mount is identified with the Egyptian judgment-seat by the sta=
tement
made to Moses in the mount: "Now these are the judgments which thou sh=
alt
set before them" (Ex. xxi. 1) - these being the laws distinguished from
the Ten Commandments. The maat was the judgment-seat, the great hall, the p=
lace
or city of truth and righteousness. The scales of justice were periodically
erected on the mount, whether at the vernal equinox in the solar mythos or =
at
the pole in the earlier stellar representation. Hence t=
he
application of the maat to Jer=
usalem
by Zechariah. "Jer=
usalem
shall be called the city of truth (maati), and the mountain of the Lord of
hosts the holy mountain" (Zech. viii. 3, 4). The Lord, he cometh, &quo=
t;He
cometh to guide the earth; he shall judge the world with righteousness;
righteousness and judgment are the foundation of his throne" (Ps. xcvi.
and xcvii.). These are the foundation of maati, truth, righteousness, law, =
and
justice all being expressed by the one word maati. The doctrine of maati co=
uld
not be more perfectly illustrated than it is in Psalm xlv. 6. "Thy thr=
one,
God, is for ever and ever; a sceptr=
e of
equity is the sceptre of thy kingdom." From the time of Tum, i.e. Atum-Iu, the Egyptian one god=
was
the deity of justice, truth, and righteousness. He is still the god of maat=
or
maati, which has the meaning of law, truth, justice, and right. In this wise
the mythos and the eschatology of Egypt were converted into mat=
ter of
prophecy that was to be fulfilled on earth as the mode of future realizatio=
n.
The mythical mount is also typical of two
different characters, female and male: one was the mount of earth, the other
the mount of heaven. The worship of the Great Mother never died out wholly =
with
the children of Isra=
el.
The high places, the asherim, the sacred prostitutes, the heifer, the sow, =
and
other types were indestructible, all the Protestantism and Puritanism of the
monotheists notwithstanding. Hence we are told, as something very terrible,
that Solomon built a temple to Ashtoreth "on the right hand of the mou=
nt
of corruption" (II. Kings xxiii. 13), the mount of the Great Mother. T=
he
female nature of the mount of earth was shown when the Lord "covered t=
he
daughter of Zion with a cloud in his anger=
and
cast down the beauty of Israel,"
and is said to have "forgotten his footstool." She was the footst=
ool
of Ihuh as a type of the earth-mother, just as Isis<=
/st1:place>
is the seat of Osiris. There is=
a
general casting out of the divine motherhood by the Hebrew writers, especia=
lly
under the type of the female mount. For the Lord of hosts was to reign in <=
st1:place
w:st=3D"on">Mount Zion
after the casting out of the woman Wickedness, whose emblem was an abominat=
ion
in all the earth (Is. xxiv. 23). "Behold, I am against
538 Ancient Egypt
thee, O destroying mountain, saith the Lord. =
I will
make thee a burnt mountain.... Thou shalt be desolate f=
or
ever" (Jer. li. 25). "O my mountain in the field, I will g=
ive
thy substance and all thy treasures for a spoil, and thy high places, becau=
se
of sin throughout all thy borders" (Jer. xvii. 3). This was the mount =
of
earth and of the motherhood, and the seat of the Great Mother in the mount =
of
earth or Jerusalem below is now to be supe=
rseded
by the throne of God most high in the holy mount of =
Jerusalem above. The change is describe=
d in
the book of Zechariah. Jerusalem that was
forsaken in one sense, and her mount of the motherhood cast down, is to be
restored to Israel,
in another character, by the erection of another mount and sanctuary.
"Thus saith the Lord: I am returned to Jerusalem with mercies; my house shall =
be
built in it. The Lord shall yet comfort Zion,
and shall yet choose Jerusalem=
"
(Zech. i. 17). The mother in the earlier cult was cast out and her seat
denounced as the mount of corruption because she had been worshipped and
fecundated beneath every green tree on this mons
veneris of the earth (II. Kings xxiii. 13), in all the high places that
were consecrated to Ashtoreth and the asherim, as the mount of the mother. =
This
was the hill of Jerusalem on which her whoredoms were committed by the daug=
hter
of Zion=
(Is. x.
32). It is the hill of Esau, and of her "that dwelt in the clefts of t=
he
rock" as the old earth-mother, who was now to be swept away in the com=
ing
day of the Lord, the mountain that before Zerubbabel was to become a plain =
for
the foundation of a new house of heaven (Zech. iv. 7). The preparations for=
the
building - the four horns or corners, the four smiths, the man with a
measuring-line in his hand - show that the new
Jerusalem signified is celestial or astronomical. It is to be built by
Zerubbabel, whose hands "have laid the foundations of this house."
The mount that had been is to be levelled by him and become a plain. This w=
as
the mount of the woman called Wickedness, whose emblem was to be removed to=
the
land of <=
st1:PlaceName
w:st=3D"on">Shinar, where her house was to be =
built,
and when it was established she was to be set upon her own base. The new ho=
use
of heaven or the new Jerusalem is built upon the
mountain of the Lord, who is about to bring forth his servant, the Branch. =
And
now we learn that, notwithstanding the historic-looking instructions given =
by
"the word of the Lord to Zerubbabel" concerning the building, the
actual builder is the man whose name is the Branch. "Thus speaketh the
Lord of hosts, saying, Behold the man whose name is the Branch; and he shall
grow up out of his place, and he shall build the temple of the Lord; and he
shall bear the glory, and shall sit and rule upon his throne; and he shall =
be a
priest upon his throne, and the counsel of peace shall be between them
both" (Zech. vi. 12, 13). As Egyptian, this builder of the temple was
Iu-em-hetep, the prince of peace. In one of its various meanings the word h=
etep
signifies gathering and uniting together. Hence hetep is the mount of
congregation. This was continued as a Hebrew title of the mount. Isaiah
identifies "the mount of congregation," or place of gathering
together, as the mount in the uttermost parts of the north - that is, with =
the
summit of rest at the celestial pole (Is. xiv. 13). As is said by the Psalm=
ist,
"The wicked shall not stand in the judgment nor
sinners in the congregation of =
the
righteous" (Ps. i. 5). "In the
The Egyptian Wisdom in other=
Jewish
Writings 539
midst of the congregation will I praise thee&q=
uot;
(Ps. xxii. 22). "God standeth in the congregation
of God; he judgeth amongst the gods" (Ps. lxxxii. 1). The final
landing-place in the Egyptian paradise, where the souls of the departed rea=
ch
an anchorage in the still waters of hetep or peace eternal in the heavens, =
is a
divine district called "the isle of corn and barley" (Rit., ch. 1=
10).
This was attainable only at the summit of Mount<=
/st1:PlaceType>
Hetep, the mount of peace and ev=
erlasting
plenty in the circumpolar paradise, not on any local mount of Zion in Judea or in Palestine, although it was thus literal=
ized
in the biblical prophecies. The great and glorious good time coming for the
Egyptians was not in this life nor the present w=
orld.
It was in the heaven of eternity. It was a picture of the paradise awaiting=
the
blessed dead. This was portrayed twice over; once in the nether earth of the
solar mythos, once in the highest, earlier heaven, in the garden of hetep on
the stellar mount. The pictures of this paradise in the Hebrew writings, the
Psalms, the books of Isaiah, Ezekiel, Micah, Zechariah, and Revelation, were
pre-extant long ages earlier as Egy=
ptian.
What the so-called "prophets" of the Jews did was to make subluna=
ry
this vision of the good time in another life. There were already two Jerusa=
lems
from the time when Judea and Palestine were
appendages of Egypt<=
/st1:country-region>.
Two Jerusalems were recognized by Paul, one terrestrial, one celestial. The
name of Jerusalem
we read as the Aarru-salem or fields of peace, equivalent to Aarru-hetep or
Sekhet-hetep, the fields of peace in Egyptian. Jerusa=
lem
below was the localized representative of Jerusalem
above, the Aarru-salem or Aarru-hetep on the mount of peace in the heaven of
the never-setting stars. The burden of Jewish prophecy, which turned out so
terribly misleading for those who were ignorant of the secret wisdom, is th=
at
the vision of this glorious future should be attained on earth; whereas it
never had that meaning. But the Hebrew non-initiates came to think it had; =
they
also prophesied as if they thought it had. Thus Jerus=
alem
on earth was to take the place of Jerusalem
above, and the Aarru-hetep become the Jerusalem simply a=
s a
mundane locality. Jerusalem is to be rebui=
lt,
and to be called the City of T=
ruth,
which had been the Maat upon the mount in the Egyptian eschatology (Zech. i.
16; ii. 1, 2, and 10; viii. 3). The bringer of peace is to return and build=
the
temple of the Lord, and the counsel of peace is to be between him and the L=
ord.
And "there shall be the seed of peace; the vine shall give her fruit, =
and
the ground shall give her increase, and the heavens shall give their dew; a=
nd I
will cause the remnant of this people to inherit all these things" (Ze=
ch.
viii. 12), "all these things" being the things predicated of the
promised land of the mythos, the fields of peace or gardens of Hetep in the
eschatology, the abode of the blessed in Jerusalem
above. In this new Jerusalem on earth it was to =
be as
it had been in the maat upon the mount, where Atum or Osiris imaged the ete=
rnal
on his seat who presided over the pole of heaven (Rit., ch. 7). Every man w=
as
to speak the truth with his neighbour, and execute the judgment of truth and
peace in their gates after attaining the maat. Amongst the Egyptian sayings
that have been taken literally by the Jews and Christians is the statement =
that
the meek shall inherit the earth. We read in the Psalms, "Those that w=
ait
on the Lord, they shall inherit the land. Yet a little
540 Ancient Egypt
while and the wicked shall not be. But the meek
shall inherit the land, and shall delight themselves in the abundance of pe=
ace.
Their inheritance shall be for ever. But the wicked shall perish. Such as be
blessed of him shall inherit the land, and they that be cursed of him shall=
be
cut off. The righteous shall inherit the land. Wait on the Lord, and he sha=
ll
exalt thee to inherit the land" (Ps. xxxvii). If such promises and
prophecies had applied to the lands of this world (which they did not), our
English race would have proved itself to have been the most righteous peopl=
e on
earth, and the landless Jews the most utterly deceived by the Lord on whom =
they
waited, like the hungry animal in the fable, when he depended on the word of
the nurse who threatened to throw the child to the wolf, and was deceived
regarding his supper. It never was =
our
earth that the meek or the righteous were to inherit, but the land in the e=
arth
of a future life, the land that was promised to the doers of right and the
fulfillers of justice on this earth, who became the cultivators in the fiel=
ds
of divine harvest for eternity. In the Egyptian teaching this land of promi=
se,
of plenty, and of peace was the land
of Hetep, the garden of Aarru,
the elysian fields, the paradise of spirits perfected who were the only
righteous on the summit of the mount, which had to be attained by long clim=
bing
in the life hereafter as well as in the life on earth. That was the only la=
nd
to be attained by those who waited on the Lord. It was a land of pure delig=
ht mapped
out in the northern heaven, to be seen through the darkness that covered the
earth by night. In that land every worker had his appointed portion given to
cultivate and bring forth his share of produce. There were no Feringhees or
eaters of the earth up there. But change the venue and pervert the teaching=
by
making this land of promise an earthly possession, as is done all through t=
he
biblical writings, and you have an alleged divine sanction and warrant for =
all
the robbery of land and all the iniquity that has been perpetrated against =
the
weaker races of the aborigines by God Almighty's favourite whites. The Jews
professed to wait upon the Lord, therefore they =
were
to inherit the land. The Spaniards likewise waited on the Lord, and therefo=
re
the lands of the Peruvians and Mexicans were theirs by divine right. So has=
it
been with the English in America,
in Australia, in Africa. They who wait upon the Lord once a week, or=
once
a year upon Atonement Day, without atonement, shall inherit the earth. And =
all
the time such teaching is not only utterly immoral, not only ethically fals=
e;
it never had the significance assigned to it by the Jews and Christians when
first taught by the Egyptians. A false bottom has thus been laid by this
perversion of old Eg=
ypt's
wisdom, and on that false bottom have the Jews and Christians built for this
world, whereas the Egyptians laid their foundations for eternity.
The Egyptian wisdom, to which the whole w=
ide
round of the world is one vast whispering gallery, has been looked upon by =
the
bibliolater as "the materials =
that
Revelation had to deal with" (Cobb, Origines Judaica) - that is, the wisdom pre-extant, for which t=
he
Egyptians had toiled during a dateless antiquity, becomes divine revelation
when mutilated and misrendered in the biblical version. For the sounder
inference to be drawn from the comparatively late origin of the Hebrew lett=
ers
is not that the subject-matter of the documents is necessarily <=
/span>
The Egyptian Wisdom in other=
Jewish
Writings 541
late, but that it was preserved in the hierog=
lyphic
language which was read by Osarsiph and his fellow-priests from On, before =
it
was transcribed in the later letters. The truth is that the primary records=
on
which the Bible was based were not a product of the Palestinian Jews. In the
original scriptures no mistakes are made by the speaker as to the nature of=
the
promises or the place of performance. In one of the rubrics to the Ritual i=
t is
said: "If this chapter be recited over him (the deceased), he will make
his exodus and go forth over the earth, and he will pass through every kind=
of
fire, no evil thing being able to hurt him." But this was in making his
progress over the earth of Amenta, the land of life, as a manes, and not as=
a
human being in the earth of time. The secret of the whole matter is that in
both the Old and the New Testaments the mysteries of Amenta have been
literalized and shifted to the human dwelling-place, and the readers have b=
een
left groping and wandering in the wrong world.
It is the people of Israel
who were in Sheol, not in Pale=
stine,
that speak in the following words of Hosea: "Come, and let us return u=
nto
the Lord (who is described in the preceding chapter as the double lion); fo=
r he
hath torn and he will heal us; he hath smitten, and he will bind us up. After two days will he revive us; on t=
he
third day he will raise us up, and we shall live before him. And let us=
know, let us follow on to know the Lord. His
going forth is sure as the morning; and he shall come unto us as the rain, =
as
the latter rain that watereth the earth" (Hos. vi. 1-3). These =
were
the people of Israel=
who suffered their captivity in the prison-house of Amenta. They have suffe=
red
death from the lion god, who has laid them low in Sheol, but will raise them
upon the third day to live with himself. This wa=
s the
captivity of Job the sufferer from Satan in Sheol, and also the sufferer in=
the
Psalms whose soul is a prisoner bound in Sheol, waiting for deliverance and=
for
the salvation that cometh out of Zion
(Ps. xiv. and xvi). It is a captivity that never was historical, in a land =
of
bondage which may be called Babylon, Egypt, or Sodom;
but, as Hosea shows, it was a bondage from which the prisoners were set fre=
e after two days - that is, in the resurrection on the third day. A
knowledge of the matter at first hand in the Egyptian rendering will disint=
egrate
the historical captivity and exodus, leaving but little to set foot upon be=
yond
a heap of ever-shifting sand. In Alexandria,
about the year 140 B.C., the Sibyl was giving forth her oracles in a farrag=
o of
the ancient wisdom, concerning an advent of the righteous king who was to r=
ise
up in the east, as all such personages ever had done in the solar mythos, a=
nd
found his kingdom of perpetual peace. The Jews in Alexandria, being in subjection, cultiv=
ated
this idea, and did their utmost to convert the mythical Messiah into an eth=
nical
saviour. Their falsely-excited hopes, however, ended in a few desperate
endeavours to fufil the supposed prophecies respecting a political deliverer
who should free them from the Roman yoke. And the same delusion, mainly bor=
n of
misinterpreted mythology, lived on afterwards as Christian. More
especially after the alleged histor=
ic
fulfilment. It broke out as a belief in the =
second
advent and the establishment of the millennium which had not been
historically realized the first time. The Christian opinion most prevalent =
for
542 Ancient Egypt <=
o:p>
many centuries was that the Messiah would come
again, like Arthur and other AEonian heroes of the astronomical mythology, =
and
that his kingdom was to last one thousand years. After =
that
the deluge, or the dragon. Christian Chiliasim was unwittingly found=
ed
on the periodic return of the ever-coming one who had been Horus or Iu the prince of peace in the "house of a thousand
years," an earthly likeness of which was restored for Amen of Nepata by
King Harsiatef of the 26th dynasty (Stele, Records
of the Past, vol. vi, p. 85). This ever-recurring advent was dated for
those who kept the chronology, but the ignorant Christian Chiliasts were le=
ft
literally dateless from their lack of the gnosis. That which had been in the
astronomical mythos was yet to come according to the biblical prophecies. In
the Kamite eschatology the mountain of the Lord's house had been establishe=
d at
the summit of Aarru-hetep, the paradise of peace, the country that is called
the "tip of heaven" (Rit., ch. 99). The house of the Lord upon the
mount was the great hall of judgment called the maat, from which proceeded =
the
law and the word of the Lord and the son of God who
came to make the word of the Lord truth against his adversaries. "But =
in
the latter days it shall come to pass that the mountain of the Lord's house
shall be established in the top of the mountains, and it shall be exalted a=
bove
the hills; and peoples shall flow unto it. And many nations shall go and sa=
y,
Come ye, and let us go up to the mountain of the Lord, and to the house of =
the
God of Jacob; and he will teach us of his ways, and we will walk in his pat=
hs;
for out of Zion
shall go forth the law, and the word of the Lord from Jerusalem. And he shall judge between m=
any
peoples, and shall rebuke strong nations afar off: and they shall beat their
swords into ploughshares, and their spears into pruning-hooks; nation shall=
not
lift up sword against nation, neither shall they learn war any more. They s=
hall
sit every man under his vine and under his fig-tree, and none shall make th=
em
afraid; for the mouth of the Lord of hosts hath spoken it," "and =
the
Lord shall reign over them in Mount
Zion from hencefort=
h even
for ever" (Micah iv. 1-8). But whilst the prophet is apparently peering
forward into some indefinite future, he is only looking into the camera obscura in front, which is =
all
the while reflecting things that lie behind him in a far-off past. Ages on =
ages
earlier the feast of fat things, with the heaps of food, the thousands of g=
eese
and ducks, the corn and beer in huge abundance, had been spread in the Egyp=
tian
paradise for the eternal feast, with Mount
Hetep for the table=
. This
was the heaven of all good things that were imaged as provisions in the lan=
d of
promise that could not be attained in Jerusalem
below, but only at the summit of another life. This was the mount of peace
where the Lord of all things rested, he whose name was Neb-Hetep, the lord =
of
peace. That was the land in which there was no more night and the tears were
wiped from all faces, and pain and sorrow ceased, and sighing had for ever
passed away. A close acquaintance with the Ritual shows that the Ius brought
out of Egypt
certain writings that contained the Egyptian eschatology, the wisdom in whi=
ch
they tell us their giver of the law was learned. That wisdom of the other w=
orld
was converted into history for this, and all turned topsy-turvy by changing=
the
earth of
The Egyptian Wisdom in other=
Jewish
Writings 543
eternity into the earth of time and =
the
manes into mortals. In this way the noble, full, flowing river of old Egypt's
wisdom ended in a quagmire of prophecies for the Jews and a dried-up wilder=
ness
of desert sands for the Christians. And on those shifting sands the
"historic" Christians reared their temple of the eternal, which is
giving way at last because it was not founded on the solid rock, and becaus=
e no
amount of blood would ever suffice to solidify the sand or form a concrete
foundation or even a buttress for the crumbling building.
The secret of the ancientness and sanctit=
y of
the writings is that they were originally Egyptian, like the Jewish communi=
ty.
They are not the product of any ground-rootage in the land of Judea.
They come to us masked and in disguise. The wisdom of old, the myths, parab=
les,
and dark sayings that were preserved, have been presented to us dreadfully
defeatured and deformed in the course of being converted into history. An
exoteric rendering has taken the place of the esoteric representation which
contained the only true interpretation. The past was known to Philo, the
learned Jew, who when speaking of the Mosaic writings told his countrymen t=
hat
"the literal statement is a fabulous one, and it is in the mythical th=
at
we shall find the true." To understand their own books, their religious
rites, festivals, and ceremonies, the Jews will have to go back to Egypt
for the purpose of comparison. The Egyptian Ritual will show them why their=
New
Year's Day is the annual judgment day, the great day of doom; and why it is
also the "great day of memorial" for celebrating the creation of =
the
world, as it was in =
Egypt.
Their "great day of atonement" is identical with that on which the
Sut-Typhonians and adversaries of Osiris were slain in a bloody sacrifice t=
hat
was offered up as pleasing to the Good Being, Un-Nefer, who was annually pu=
t to
death by these emissaries of the evil one and annually avenged by Har-Tema =
and
his faithful followers. The blowing of the trumpet, or Shofar, is the signal
for the resurrection from Amenta, or Sheol, and has been so since the vernal
equinox entered and the solar resurrection occurred in the sign of the Ram,
4,300 years ago, to say nothing of the earlier stations in precession. The
Rabbins have preserved the tradition that the dead are summoned before the
divine tribunal to be judged upon the day of doom, which occurs each New Ye=
ar's
Day.
Gleams of the ancient glory are afloat in
Jewish eyes that still turn Zionward, still mistaking the earthly for the
heavenly vision of the eternal city a promised land in Palestine for a celestial locality that=
is
still en l'air or in the clouds=
of
prophecy. If they were to see the promised land =
in Palestine to-day, they would not find the eternal ci=
ty of
their dreams at Jerusalem any more than at=
Rome or Thebes, at =
Memphis, at Annu, =
or any
other foundation upon which the celestial home of rest was portrayed in hea=
ven
or localized in a pattern on this earth. On the other hand, the Jews in the=
ir
religious mysteries go back to Jerusalem
once every year; and once a year Messiah comes to them, from generation to
generation as "the persistent traveller upon heaven's highways, who
steppeth onwards through eternity" (Rit., ch. 42). The yearning for Zion by these hom=
eless
lodgers who
544 Ancient Egypt <=
o:p>
are aliens in all lands did not arise from l=
ove of
country or desire to cultivate its soil. It originated in religious feeling=
and
the following of a heavenly mirage that could be pursued over all the earth=
and
its deserts, independently of locality or of race. This view is also enforc=
ed
by the persistence of the Messianic craze that yet survives amongst the Jew=
ish
victims of misinterpreted mythology, who still await that fulfilment of the=
impossible
which the persecuting Christians fatuously suppose they have secured for all
time and for eternity.
------=_NextPart_01CCCEDA.7BD9B780
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