ANCIENT
EGYPT
THE LIGHT OF THE WORLD
A WORK OF RECLAMATION AND RESTITUTION IN =
TWELVE
BOOKS
BY
GERALD
MASSEY
AUTHOR OF "A BOOK OF THE BEGINNINGS&=
quot;
AND "THE NATURAL GENESIS"
VOL. II
London
T. FISHER UNWIN
ADELPHI TERRACE
1907
727
THE
JESUS-LEGEND TRACED IN EGYPT
FOR TEN THOUSAND YEARS.
BOOK
XII
THE Messianic mystery which has caused
unparalleled men tar trouble to the world did not originate with, nor was t=
he
solution to be found in, the biblical collection of the Hebrew writings. The Egyptian "mesu," to anoint, and as a name for t=
he
Anointed, is earlier than the Jewish Messiah. Nor would there have b=
een
any typical Christ the anointed but for the making of the Karest-mummy. We =
have
to look a long way beyond these books to learn how salvation came into the
world by water, or a saviour could be represented by the fish. It was thus
salvation came to Egypt
periodically in the new life of the Nile=
, and
thence the saviour, who was imaged in the likeness of a fish. According to =
the
mythical rendering Horus-Iu-em-hetep was a saviour because he came with ple=
nty
of food and water in the inundation, as the shoot of, or as the child on the
papyrus. In the eschatology he represented the saviour who showed the way by
which the Manes might attain eternal life, when immortality was held to be
conditional and dependent upon right conduct and true character. A doctrine=
of
messiahship was founded on the ever-coming Messu, or child of the inundatio=
n in
the pre-anthropomorphic phase of symbolism, in which the type might be the
fish, the papyrus-shoot, the beetle, hawk or calf, each one of which bears
witness that when the infant-likeness was adopted as a figure of the
ever-coming saviour or messiah the =
human
type was just as non-historical as any of its predecessors. The advent =
of
the Messu (the Hebrew Messiah) was periodic in accordance with the natural
phenomena: not once for all. Once for all could have no meaning in relation=
to
that which was ever-coming from age to age, from generation to generation, =
or
for ever and ever. Eternity itself to the Egyptians of the Ritual was aeoni=
an,
and synonymous with millions of repetitions, therefore ever-coming in the
likeness of perennial renewal, whether in the water-spring of earth or the
day-spring on high, the papyrus-shoot, the green branch, or as Horus the ch=
ild
in whom a saviour was at length embodied as a figure of eternal source. At =
the
foundation of an sacrifice we find the great
Earth-mother, following the human mother, giving herself for food and drink.
Next the type of sacrifice was that of the ever-coming child. Ten thousand
years ago a divine ideal of matchless excellence had been portrayed in elder
Horus as a voluntary
728 ANCIENT EGYPT
sacrifice of self, not for the sins o=
f the
world, but for human sustenance. This voluntary victim took the parent's pl=
ace,
and suffered in the mother's stead. Thenceforth the papyrus-plant was
represented by the shoot; the tree by the branch; the sheep by the lamb; the
saviour by the infant as an image of perpetual renewal in life by means of =
his
own death and transformation in furnishing the elements of life. Next Horus=
, as
the foremost of the seven elemental powers, passed into the solar mythos, w=
here
the typical virgin and child were reproduced and constellated as repeaters =
of
periodic time and season in the Zodiac.
The Jesus-legend is Egyptian, but it was =
at
first without the dogma of historic personality. We have now to follow it in
the circuit of precession, where it might be traced back to a beginning with
the sign of Virgo. But for the present purpose, the birthplace of the virgi=
n's
child was in the sign of Leo when the vernal equinox was resting in the lion
constellation.
The Messu, or the Messianic prince of pea=
ce,
was born into the world at Mem=
phis
in the cult of Ptah as the Egyptian Jesus, with the title of Iu-em-hetep, he
who comes with peace or plenty and good fortune as the type of an eternal
youth. Here we may note in passing that this divine Child, Iu-em-hetep, as =
the
image of immortal youth, the little Hero of all later legend, the Kamite
Herakles, had been one of the eight great gods of Egypt who were in existen=
ce twenty thousand years ago (Herodot=
us, 2,
43). This wondrous child, who is the figure of ever-coming and of perennial
renewal in the elements of life, was also known by name as Kheper, Horus, A=
ten,
Tum or Nefer-Atum according to the cult. He was continued at On
or Annu. The title likewise was repeated in the new religion, when Iu-em-he=
tep became
the representative of Atum-Ra. His mother's name at On<=
/span>
was Iusaas, she who was great (as) with Iusa or Iusu, the ever-coming child,
the Messiah of the inundation.
Such doctrine, however, did not originate=
as
uterine or come the human way, although it might be expressed in human
terminology.
We have now to track the ever-coming child
Iusa, Iusu or Jesus in the sphere of time as the son of Iusaas and of Atum,=
who
was Ra in his first sovereignty; not merely in the round of the lesser year,
but in the movement of precession as determined by the changing equinox or =
by
the shifting position of the pole. As we have shown, the Zodiacal signs were
set in heaven according to the seasons of the Egyptian year and in the annu=
al
circuit of the sun. The birthplace of the Inundation and the Grapes was fig=
ured
in or near the sign of Virgo or the Virgin, the mother of the child who bro=
ught
the new life to the land in water as Ichthus the fish and in food as Horus =
on
his papyrus. But Horus the traveller of eternity has to be tracked and foll=
owed
in the movement of Precession. And thus the new beginning for the present q=
uest
is in the sign of Leo.
The priests of On
attributed a new creation of the world, or the heavens, to Atum-Ra. This was
the cultivated enclosure or garden of a new beginning. And this garden of a=
new
beginning or creation was visibly featured in the southern heaven. There ran
the river Nile as the one water from its
hidden source, as it flowed in the starry stream Eridanus, and meandered
through the Aarru-garden that was
THE JESUS-LEGEND 729
made for Atum, in the likeness of which the f=
uture
paradise was represented in Amenta (Rit., ch. 150, Vignette). According to =
the
Osirian rendering, the later Aarru-field is the garden of the grape (Rit., Vignettes). The typical tree of life in an Egypto-G=
reek
planisphere is the grape-vine. This is the tree still represented by the fe=
male
vine-dresser and the male grape-gatherer in the Decans of Virgo (Higgins, W=
.H.,
Arabic Names of the Stars). Orion rose u=
p when
the grapes were ripe to represent the Deliverer, who was coming "full =
of
wine." The goblet or "mixing-bowl" in which the drink was br=
ewed
to hugely celebrate the Uaka-festival of the Inundation is constellated in =
the
sign of "Krater." The ancient enemy of man, the evil dragon of
Drought, is imaged in the form of "Hydra," waiting to devour the
Virgin's child the moment it is born.
At one time the birthplace in the stellar
mythos was where Sothis rose as opener of the year and herald of the
Inundation. This was the star of Hathor and her Messu or Messianic babe who
came to make war on the dragon and to bruise the serpent's head. And Iusaas=
was
a form of Hathor. The fulfilment of the primitive promises of the coming ch=
ild
as bringer of all good things was annual in the astronomical mythology. The
babe, the birth, the birthplace and the bringer to birth, were all continue=
d in
the solar cult, from this, the starting-point, with Sothis now as the annou=
ncer
of the Inundation, and the life of vegetation figured as the young deliverer
Horus on his papyrus, or the later Atum-Horus issuing from the lotus on the=
day
of "come thou to me," the first day of the Egyptian year or new
creation.
Time in the old year of the Great Bear an=
d the
Inundation had not been subject to the changes in Precession. In this year
there was but one birthplace for the typical child who originated in Horus =
of
the Inundation as the figure of food and bringer of the water, and therefor=
e of
salvation. Also there was but one date for the birthday of the child, namel=
y,
the first of the month Tekk; (or Thoth) which we equate with July 25, when =
the
five dies non
are also counted in the reckoning of the year. If Ra had not discovered the
co-partnery of the Great Mother and Sebek-Horus the Fish of the Inundation,=
and
substituted the time of the sun, the birthplace of the babe might have rema=
ined
for ever fixed in heaven. Time in the ordinary year was always kept and rec=
koned
by the recurring seasons; firstly by the Inundation. In the greater year th=
is
time was rectified by the retrocession of the equinoxes and the changing
position of the pole. Thus time was kept by double entry. And when the
birthplace of the Messianic child was made zodiacal it travelled round the
backward circuit of precession to fulfil a course of six-and-twenty thousand
years. The great year might have gone its way unrecognized but for this cha=
nge
of polestars or the backward lapsing of the equinoxes being observed and
registered by the astronomers. It was solar time, which had to be continual=
ly
revised and readjusted by means of the stars. The Inundation was a fixture =
in
relation to the earth, and a primary factor in the year of the Great Bear, =
the
end and re-beginning of which were memorized by means of the
"Sut-Heb" or "festival of the tail" - that is, the tail=
of
the Great Bear as pointer at its southernmost longitude, =
730 ANCIENT EGYPT
which was dependent on the revolution of the s=
phere.
The Great Bear, hippopotamus or crocodile, was then the Stellar bringer-for=
th
to Horus of the Inundation. But with Horus, born of Virgo in the Zodiac, the
birthplace of the babe was figured in the vernal equinox, and thus became
subject to the changes in precession. It parted company with the lesser yea=
r of
the Inundation to travel from sign to sign around the circuit of the world's
great year.
Fourteen thousand years ago the vernal eq=
uinox
coincided with the sign of Virgo and the autumn equinox with the sign of
Pisces. And here the learned writer Eratosthenes has a word to say upon this
point. He is a most unimpeachable witness for the Egyptians; a better could=
not
be subpoenaed. He was born in the year 276 B.C. He was keeper of the great
Alexandrian library and the most learned Greek in Egypt at the time. Amongst ot=
her
subjects he wrote on was astronomy, and he testi=
fies
to the fact that the festival of Isis, w=
hich was celebrated in his time at the autu=
mn
equinox, had been celebrated when the Easter equinox was in Virgo. This
perfectly agrees with the position of Isis,
the Virgin Mother in the Zodiac. During those six months in the great year =
=3D six
signs, the child as periodic fulfiller of time and season in the Zodiac,
together with the birth and birthplace, was receding through the six signs =
in
precession, from Virgo to Pisces. Thirteen thousand years later the autumn
equinox coincided once more with the sign of Virgo. Now there is no meeting=
-point
of the mythology with the astronomy more obvious than in these two signs of=
the
Zodiac. But it is impossible that this imagery should have been constellate=
d in
the planisphere the last time the equinoxes entered them, which was about t=
he
year 255 B.C., where they still linger at the present moment. And the time
before that, in round numbers, was 26,000 years previously.
It is a fixed fundamental fact that the d=
eath
and rebirth of the year were commemorated at this time from the 20th to the
25th of July, when the birth of Horus was announced by the star Sothis or t=
he
Bennu =3D Phoenix<=
/st1:City>.
It is equally a fact that when the solar Horus had entered the Zodiac the
birthplace was shifted from sign to sign, according
to the movement in precession, from Virgo to Leo, from Cancer to the
Gemini, from Taurus to Aries, from Aries to Pisces. The pathway of eternity=
was
now depicted in the circle of precession. In this the sonship of Horus was
continued after the fatherhood of God had been established, and Horus became
the manifester for the eternal in the sphere of solar time. Hence
the sayings of Horus in the Ritual. "I am Horus, the prince of
eternity." "Witness of Eternity is my name&qu=
ot;
(ch. 42). He calls himself "the persistent traveller on the
highways of heaven," which he surveys as "the everlasting one.&qu=
ot;
"I am Horus," he says, "who steppeth onwards through
eternity" - without stopping or ever standing still. This was Horus,
otherwise the Egyptian Jesus, as the ever-coming son (Iu-sa) in all the yea=
rs
of time that culminated in the all-inclusive cycle of precession. Horus as =
the
shoot, or the later wheat-ear (spica), had been brought forth when the
birthplace was in Virgo. If we look on this as a sign in precession, the ne=
xt
birthplace in the backward course is in the sign of Leo, in which Horus was=
the
lion of the solar power that was doubled in the vernal equinox. When the Os=
iris
comes to witness
THE JESUS-LEGEND 731
the judgment on the mount of glory (Rit., ch=
. 136B),
he sees "the lion forms" called the Kherufu, which are three in
number. Two of these are figures of the Double Force, as shown in the vigne=
tte
to ch. 18, and the one in the centre is the lion of the double lions =3D the
double force, as the lion or as the solar disk. Now Atum is this solar lion=
on
the mount which is in the equinox, and which can be thus identified with the
lion-sign or sign of the lions in the Zodiac. Atum is the god with the lion=
's
face, who is also called the man-faced lion. He is said to lay the foundati=
ons
of the eternal house (Rit., ch. 17). That is, in building the new heaven wh=
ich
was based upon the equinoxes in the circuit of precession, at a certain
starting-point, including all the previous foundations laid by Ptah and Tah=
t,
Shu and Sut, and by the first great Mother in the Heptanomis.
It is a tradition common to the Quiches, =
the
Aztecs, the Bushmen, the Australian aborigines and other ancient races that
their ancestors existed before the creation of the sun. The Bushmen say that
the sun did not shine on their country in the beginning. It was only when t=
he
children of the first Bushmen had been sent
up to the summit of the Mount that the sun was launched to give light t=
o the
South African world (Bleek, Bushman
Folk-Lore, p. 9). So in Egypt
it might be said there was no sun before the creation of Ra, when Atum issu=
ed
from the lotus on the day of "Come thou to me." It is stated in t=
he
texts that light began with this new creation, when the sun-god rose up from
the lotus; that is, the solar light which followed the lunar and the starli=
ght
which preceded day in accordance with the mythical representation. Atum-Hor=
us
sinks at evening in the waters as the closer of day, with the lotus on his
head. At dawn he rises from the lotus, the opening flower of dawn. But, ins=
tead
of commencing with the sign of Virgo, the present writer traces this new beginning
in the solar mythos to the time when the vernal equinox was in the sign of =
Leo,
now some 13,000 to 15,000 years ago, according to the reckoning in the grea=
ter
year. By this, however, it is not meant that equal day and night were then
coincident with the birth of the Inundation or the heliacal rising of the
dog-star on the 25th of July. The position of the equinox has to be made out
according to the precessional year, not by the lesser year. This difference
constitutes the difficulty of the reckoning. The time of equinox was determ=
ined
in the lesser year by the recurrence of equal day and night, but the position of the equinoxes in the annus magnus was determined by the
risings of the herald stars. Amongst other figures of the god Atum, he is
portrayed standing on a lion, in others he is accompanied by his mother the
lioness, Sekhet or Bast. The annual resurrection of the solar god was alway=
s in
the Easter equinox, and when the funeral couch is figured in the lion-form,=
and
the rising of the dead is from the lion-bier, the fact is registered in the
eschatological phase of the astronomical mythology. It is said in the Ritual
(ch.64), "He who lulleth me to rest is the god in lion-form." Ano=
ther
note of this zodiacal beginning with the birthplace in the sign of the lion=
is
recognizable in the arrangement of the twelve signs as double houses for the
seven planets. In ancient astrology five of the planets had each one a hous=
e on
either side of the Zodiac excepting the sun and moon; these had but one hou=
se
between the two - that is, in the
732 ANCIENT EGYPT
lion-sign; or rather, the lion-sign w=
as the
only double house of the Zodiac, and this was of necessity founded at the p=
lace
of the equinox. The double house of the astrologers is identical with the g=
reat
hall of Mati, the place where the balance was always set up in whichever si=
gn
the equinox occurred for the time being. The place of the equinox was the hall of Mati,
or rather the double equinoxes formed the double house of Mati. =
The Egyptian founders of astronomical sci=
ence
did not begin with mathematical calculations. They had to verify everything=
by
observation through all the range of periodic time, and this was the only
method that was fundamental or practical at first. It was by direct
observation, not by calculation, that the wise men of Egypt and Meroe
attained their knowledge of precession. By ages on ages of watching and
registering they perceived that the backward movement of the equinox, as
immense in time as it is slow in motion, had to be reckoned with as a facto=
r of
vast magnitude; and that this long hand on the face of the eternal horologe=
was
a determinative of the hugest cycle of all, so far as they could measure
periodic time. By imperceptible degrees the movement itself had become
apparent, and the point of equal day and night was observed to be passing o=
ut
of one group of stars upon the ecliptic into another; which sometimes coinc=
ided
with a change of polestars.
We have now to trace the vernal equinox in
precession, from the sign of the lion through the signs of the crab, the tw=
ins,
the bull, the ram, until it entered the sign of the fishes, about 255 B.C. =
For
2,155 years Atum-Horus manifested, as Iu-sa, the coming son in the vernal
equinox, or as the lion of the double force, when this was in the constella=
tion
Leo. The next sign in precession is the crab, the Kamite original of which =
was
the beetle, and the beetle was an emblem of Ptah and Atum as a type of the =
God
who came into being as his own son, that is Iu-sa, the child of Iusaas. When
the equinox had receded from the lion-sign to the house of the beetle - our
crab - the young Jesus of the Zodiac was there brought forth as Kheper the
beetle, the "good scarabaeus," which type and title he retained u=
ntil
the Christian era. In this sign of the beetle we find the crib or manger of=
the
infant figured in an early form. The star called "El Nethra" by t=
he
Arabs, and "Proesepe" by the Greeks, which is in the eighth lunar
mansion, is the crib or manger by name. In Cancer, then, the Horus of the
Zodiac was reborn in his solar character as the beetle of the Nile,
the reproducer of himself by transformation. Thus Horus had been born in his
solar character as a young lion in the sign of Leo, in the month of the lio=
ns;
and reborn 2,155 years later as a beetle in the sign of and in the month of=
the
beetles (for the lunar beetle, see =
Hor-Apollo,
1, 10). Also the ass, another zootype of Iu, is figured in this sign of the beetle or crab. Her=
e,
then, we find the crib, or manger, of Iu, the ass, in the sign which was the
birthplace in the vernal equinox from 12,000 to 10,000 years ago, and there=
fore
the original birthplace of the divine infant that was born in a manger or a
stable, and was attended by the ass of Atum and the bullock of Iu.
When the equinox entered the sign of the =
Twins,
it no longer coincided by a month in the great year with the birthplace in =
the
crab; and there was now a difference of two months betwixt the day
THE JESUS-LEGEND 733
of the equinox in the twins and the opening=
day
of the sacred year, on the 25th of July, at the time when the equinox was in
the sign of the lion. And two months in the great year are equivalent to 4,=
310
lesser years. Next Iusa, the coming son, the second Atum, was born of
Hathor-Iusaas, the cow-headed goddess, in the sign of the bull, where the
equinox rested from the year 6,465 to the year 4,310 B.C. In this sign the
divine child was brought forth in the stable as a calf or a bullock. The lu=
nar
cow was in the stable of the solar bull, where the young babe was born and =
laid
in a manger now as Horus or Iu, the calf. Mother=
and
child might be and were portrayed in human form, but it is the cow that giv=
es
the name of "Meri," and but for the cow-headed Hathor-Mer; there
would have been no human Mary as a virgin-mother in the Jesus-legend.
Hathor-Mer; was the mother of Horus, the Su in the "house of a thousand
years," born in the stable or the manger of the bull. He had been brou=
ght
forth as a young lion in the house of the lions, as a scarabaeus in the sig=
n of
the beetles, and now was manifested as the calf in the sign of the bull. An=
d it
was as the lunar cow in the "house of a thousand years" that the
mother brought forth her child as a calf in the stable which was rebuilt for
the oxen, that is, for the bull, the cow and calf, when the birthplace pass=
ed
into the zodiacal house, stable, or byre of Taurus. In re-erecting the hous=
e of
heaven on earth when it was going to ruin, or, at the end of the period, Ki=
ng
Har-si-Atef says he has built the s=
table
for oxen in the temple. (Stele of King Har-si-Atef,=
left
side. - Records, v. 6, p=
. 90.)
In this stable of the temple the mystery of the birthplace was sacredly
performed, and the child born in a manger (the Apt) was exhibited to the
worshippers every year. The ox and the ass that were present at the birth of
the Divine child in the stable at Bethlehem
were extant in this sign. The ass had been present without the ox when the
birthplace was in the sign of the lion; and again when the birthplace was in
the sign of the crab. The manger in which the little Jesus lay is figured in
the sign of cancer, and the birth of the babe in that sign with the manger =
for
his cradle had occurred 8,875 years B.C. Also the ass on which the child Iu=
sa
rode is standing by the manger in the stable. The ass in the birthplace is a
representative of the sun-god Atum-Iu, and when the ass and ox are found
together in the stable the birthplace is in the sign of the bull.
Horus or Iusa in the "house of a tho=
usand
years" was the bringer of the millennium, which was renewed in the
following cycle. Sut or Satan was loosed for a little while, seven days at
most, during the Saturnalia; then he was bound in chains for another cycle =
of
time, whilst Horus took possession of the house once more on a lease of a
thousand years to establish his reign of peace, plenty and good luck in the
domain of time and law, justice and right by the inauguration of another
millennium. The Divine mother and child had been humanized in the Egyptian
religion when the stone monuments begin for us, at least ten thousand years
ago, but the zootypes were still continued as data in sign-language. This w=
as
the knowledge that was in possession of the Wise Men, the Magi, the
Zoroastrians, Jews, Gnostics, Essenes and others who kept the reckoning, re=
ad
the signs, and knew the time at which the advent was to occur, once every f=
ourteen
lifetimes (14 x 71-2 years), in the "house of a thousand
734 ANCIENT EGYPT
years," or once every 2,155 years, when t=
he
prince of peace was to be reborn as the lamb in the sign of the ram, or as
Ichthus the fish in the sign of Pisces. He had been born as a calf in the s=
ign
of the bull; as the beetle in cancer; as the lion in Leo; as the red shoot =
of
the vine in Virgo; as lord of the balance in the Scales. And when the Easter
equinox had moved round slowly into the sign of the ram, the coming fulfill=
er
of the cycle was Jesus or Horus, that "Lamb of God," who is suppo=
sed
to have become historical 2,410 years later to take away the sins of the
Christian world.
Before passing on to follow the vernal eq=
uinox
into the sign of the fishes (we may add the corn, of which this also was the
sign on account of the harvest in Egypt), we must glance back for a moment =
to
the birthplace and the beginning with the Inundation, which was the source =
of
so much astronomical mythology that necessitated continued readjustment of =
the
reckoning in precession. The fish, a figure of plenty brought by the
Inundation, was continued as a symbol of Atum-Horus. The type might be chan=
ged
from the crocodile of Sebek to the silurus or electric eel of Atum, but the
fish remained as an emblem of Ichthus, or of Ichthon, that saviour of the w=
orld
who came to it first in Africa by water =
as the
fish. We have already seen that the mystical emblem called the "Vesica
Pisces," as a frame and aureole for the virgin and her child, is a liv=
ing
witness to the birth of Jesus from the fish's mouth, as it was in the begin=
ning
for Iusa or Horus of the Inundation. This will also explain why Ichthus, the
fish, is a title of Jesus in R=
ome;
why the Christian religion was founded on the fish; why the primitive
Christians were called Pisciculi, and why the fish is still eaten as the
sacrificial food on Friday and at Easter. There is evidence to show the
impossibility of this sign having been founded in the year 255 B.C. as the =
sign
of the vernal equinox, either in relation to Horus the fish or Horus the br=
ead
of life, or Iu the Su (son) of Atum-Ra. For inst=
ance,
the wheat-harvest in Egypt
coincides with the Easter equinox, and always has done so since wheat was g=
rown
and time correctly kept. In the
Alexandrian year the month Parmuti, the month of the mother of corn, begins=
on
the 27th of March, or about the time of the equinox when this had entered t=
he
sign of Pisces. According to the table of the months at Edfu and the Ramess=
eum,
Parmuti was the very ancient goddess of vegetation, Rannut. Rannut was the
goddess of harvest and also of the eighth month in the year, which opened w=
ith
the month Tekki or Thoth. From Thoth, the first month, to Rannut-Parmuti, t=
he
eighth month, is eight months of the Egyptian year, equivalent to two
tetramenes in the year of three seasons.
When Horus had fulfilled the period of 2,=
155
years with the Easter equinox in the sign of Aries, the birthplace passed i=
nto
the sign of Pisces, where the ever-coming one, the Renewer as the eternal c=
hild
who had been brought forth as a lion in Leo, a beetle in cancer, as one of =
the
twins in the sign of the Gemini, as a calf in the sign of the bull, and as a
lamb in the sign of the ram, was destined to manifest as the fish, born of a
fish-mother, in the zodiacal sign of the fishes. The rebirth of Atum-Horus =
or
Jesus as the fish of Iusaas and the bread of Nephthys was astronomically da=
ted
to occur and appointed to take place in Bethlehem
of the Zodiac about the year 255 B.C., at the time
THE JESUS-LEGEND 735
when the Easter equinox entered the sign of P=
isces,
the house of corn and bread; the corn that was brought forth by the gestator
Rannut in the eighth month of the Egyptian year, and was reaped in the month
named from Parmuti the Corn-Mother; and the bread that was kneaded by Nepht=
hys
in the house of bread.
Horus, or Jesus, the fulfiller of time an=
d law,
the saviour who came by water, by blood and in the spirit, Horus the fish a=
nd
the bread of life, was due according to precession in the sign of the fishes
about the year 255 B.C. A new point of departure for the religion of Ichthu=
s in
Rome is
indicated astronomically when Jesus or Horus was portrayed with the sign of=
the
fish upon his head, and the crocodile beneath his feet (fig. p. 343). This =
would
be about the year 255 B.C. (so-called). But the perverters of the Jesus-leg=
end,
in concocting the Christian "history," had falsified the time in
heaven that the Egyptians kept so sacredly on earth during the ages on ages
through which they zealously sought to discern the true way to the infinite
through every avenue of the finite, and to track the Eternal by following t=
he
footprints of the typical fulfiller through all the cycles and epicycles of
renewing time.
The type of sacrifice once eaten in the t=
otemic
or mortuary meal, as the fish, is still partaken of on Good Friday as the i=
mage
of Ichthus; the same in Rome at present as=
in Heliopolis or Annu=
in the
past. The type was changed from sign to sign, from age to age in the course=
of
precession. The commemorative customs light us back as far at least as the =
sign
of the Gemini, when twin turtle-doves, two goats, or twin children were
sacrificed. Indeed, there is some evidence extant to show that the ass, a
figure of Atum-Iu, which may be found constellated in t=
he
decans of cancer, was at one time the type of sacrifice, and which, =
to
judge from its position, was of course anterior to the "twins." <=
span
class=3DGramE>(Petrie, Egyptian Tal=
es, p.
90.) The ass has been obscured by the lion and other sacred animals,=
but
it was at one time great in glory, particularly in the cult of Atum-Iu, the
ass-headed or ass-eared divinity. The ass has been badly abused and evilly
treated as a type of Sut-Typhon, whereas it was expressly a figure of the
solar-god, the swift goer who was Iu the Sa of A=
tum;
and Iu-Sa is the coming son or the Egyptian Jesus on the ass. Mythically
rendered, he made his advent as a lion, or it might be said that he came ri=
ding
on an ass. Horus, the sacrificial victim, as the calf, was an especial type=
in
the Osirian cult. The lamb is heard of as expressly Jewish; the lamb that w=
as
roasted on the cruciform spit to image the Crucified upon the cross at East=
er,
when the lamb was yet the typical victim. When the equinox passed into the
ram-sign Horus or Iusa became the lamb "son of a sheep," who as s=
on
of the father was the son of God, an especial type with the Sebek-heteps. W=
hen
the vernal equinox entered once more into the sign of the "fishes"
the time had come for the type to change back again to the fish which had b=
een
eaten as a typical sacrifice thousands of years before when the crocodile w=
as
eaten once a year as the zootype of Sebek-Horus, "the almighty fish in
Kamurit" (Rit., ch. 88), the bringer of plenty in the inundation of the
Nile.
The advent of a Jewish Jesus, as the fish
Ichthus, was dependent on the Messu or Messiah-son being incarnated when the
vernal equinox
736 ANCIENT EGYPT
was entering Pisces in the circuit of preces=
sion,
where the female bringer-forth was figured as the mother-fish, instead of t=
he
sheep, the cow or the lioness.
The astronomers knew and foretold that the
Divine babe was to be born in the sign of the fishes, the sign of the Messi=
ah
Dag, of An, of Oan or Jonah. It is probable that=
the
name of Rome
was derived from an Egyptian name for the fish, and that Roma was the fish-=
goddess.
Rem, Rum, or Rome<=
/st1:City>
signifies the fish in Egyptian. Be this as it may, the fish-man (or woman?)
rules in Rome.
The ring with which the Pope is invested, his seal-ring, has on it the sign=
of
the fish, and Ichthon the Saviour was brought on in Rome as Ichthus the fis=
h,
or otherwise personified as the "historical Jesus." This is
illustrated in the Catacombs, where the fish emaning Jonah from its mouth h=
as
been supposed by Christians to represent the resurrection of an historical =
Jew.
The name of the Piscina given to the baptismal font likewise shows the cult=
of
the fish. Those who were baptized in the Piscina as primitive Christians we=
re
known by name as the Pisciculi.
"Ichthus" also was the secret password and sign of salutation bet=
wixt
the Christian Pisciculi.
Bryant copied from an ancient Maltese coi=
n the
figure of Horus, who carries the crook and fan in his hands and wears a
fish-mitre on his head. This was Horus of the Inundation, who was emaned fr=
om
the water as a fish and by the fish, but who is here portrayed in a human f=
orm
with the fish's mouth for a mitre on his head. (Bryant,=
v. 5,
p. 384.) The wearer of the os
tincoe on his head is not only the fish-man in survival, the petticoated
Pope is likewise a figure of the ancient fishwoman; she who sat upon the wa=
ters
and on the seven hills of the celestial Heptanomis as a water-cow, who brou=
ght
forth from the mystical mouth of the fish. The Pope is dressed in the liken=
ess
of both sexes. The "os tincoe<=
/i>"
of the papal mitre, equally with the star Fomalhaut in Piscis Australis of =
the
planisphere, and the mouthpiece of the divine Word, is still the same antiq=
ue
as when the ancient Wisdom was first figured as the female fish, the crocod=
ile,
and the male fish was a likeness of the Saviour who came by water in the
Inundation before Horus could come by boat, or float on the papyrus-plant in
human form; so long has the fish been a zootype of emaning source in the
Egyptian eschatology. The Pope impersonates the mouthpiece, the fish's
mouthpiece of the Word, and, as the imagery shows, the Word, or Logos, is t=
he
same that was uttered of old as a fish by the ancient mother-fish with the =
os tincoe or mouth of utterance fr=
om
which a child is born; so that the mother-church in Rome, as represented by=
the
Pope, is still the living likeness of the fish-mother, who brought forth Ho=
rus
of the Inundation as her fish in the Zodiac, at least some 12,000 or 13,000
years ago, and had never ceased to do so annually up to the time of rebirth=
in
the sign of the fishes, when Papal Rome took up the parable but suppressed =
or
omitted the explanation concerning the Christ now apotheosized as Ichthus t=
he
fish. Thus, as previously demonstrated, the proper date for the commencemen=
t of
Christianity or equinoctial Christolatry is somewhere about 255 B.C. <=
/o:p>
One of the most perfect illustrations of
fulfilment attained by the mythos may be studied in a scene that was copied
from the Roman
THE JESUS-LEGEND 737
Catacombs by De Rossi (Rom. Sott.,
2, pl. 16). In this the seven great spirits appear in human guise, who are elsewhere represented by the seven fishers or =
the
seven lambs with Horus, ignorantly supposed to be an historic personage. Th=
ese
seven are with the fish in the sign of the two fishes, =
who
are figured as the two fishes laid out on two dishes. Moreover, lest there
might be any mistake in reading the picture it is placed between two other
illustrations. In one of these the lamb is portrayed as the victim of sacri=
fice;
in the other a fish is lying with the bread upon the altar. So
that the central picture shows the =
result
of the transference from the sign of the ram to the sign of the fishes.=
In another scene the seven who were followers of Horus are portrayed togeth=
er
with seven baskets of bread (Bosio, pp. 216, 217). In relation to the group=
of
seven spirits in the Roman Catacombs it must be noted that the company of
twelve, as followers of Horus, or disciples of Iusa, was not a primary
formation. It was preceded by the group of seven, the seven who were with
Horus, the leader of that "glorious company," from the beginning;=
the
same in the eschatology as in the astronomical mythology. They are the seven
with Horus in the bark of souls or Sahus that was constellated in Orion. In=
the
creation attributed to Atum-Ra, which opened on the day of "come thou
hither," otherwise upon the resurrection day, the seven great spirits =
are
assigned their place in this new heaven; they are called the seven glorious
ones "who are in the train of Horus"; and who follow after the
coffined one, that is Osiris-Sekari, whose bier or coffin was configurated =
in
the greater bear. They who followed their lord as his attendants in the
resurrection were also grouped as seven khut; in the lesser bear.
In his various advents Horus was attended=
by
the seven great spirits termed his seshu, or his servants. So Jesus, accord=
ing
to Hebrew prophecy, was to be attended by the seven spirits called (1) the
spirit of the Lord; (2) the spirit of wisdom; (3) the spirit of understandi=
ng;
(4) the spirit of counsel; (5) the spirit of might; (6) the spirit of knowl=
edge;
(7) the spirit of the fear of the Lord (Is. xi. 1, 2). These, as Egyptian, =
were
they who had originated as the seven elemental powers and who afterwards be=
came
the Khuti as the seven great spirits. But in their Hebrew guise they are
evaporized and attenuated past all recognition except as a septenary of
spirits. The seven with Jesus as a group of attendant powers or followers m=
ay
be seen in the seven doves that hover round the child in utero; the seven solar rays about his head; the seven lambs =
or
rams with Jesus on the mount; the seven as stars with Jesus in the midst; t=
he
seven as fishers in the boat; and lastly, the seven as communicants who
solemnize the Eucharist with the loaves and fishes in the mortuary meal of =
the
Roman Catacombs. There are various pictures in the Catacombs which can only=
be
explained by the pre-Christian gnosis. This alone can tell us why the divine
infant should be imaged as a little mummy with the solar halo round his hea=
d,
or why the so-called "Star of Bethlehem" should be figured with e=
ight
rays. Such things are Egypto-gnostic remains belonging to the Church in Rome that was not=
founded
on the Canonical Gospels, but was pre-extant as gnostic; the Church of Marc=
ion
and of Marcelina. Several of these pictures contain the group of the seven
great spirits who were with
738 ANCIENT EGYPT
Horus of the Resurrection at=
his
advent in the sign of Pisces, as they had been with him in the previous sig=
ns
when he was the lamb, the calf, the beetle or the lion. Two pictures are copied by =
Lundy,
one from De Rossi's Roma Sotteranea=
Christiana
(vol. i.) and one from Bosio (Rom. =
Sot.).
In the one scene seven persons are seated at a semicircular table with two
fishes and eight baskets of bread before them. In the other scene, seven
persons are kneeling with two fishes, seven cakes and seven baskets of brea=
d in
front of them (Lundy, Monumental Ch=
ristianity,
figs. 169 and 171).
Now, there is nothing whatsoever in the c=
anonical
Gospels to account for or suggest the eight baskets-full of cakes which are
somewhat common in the Catacombs. These we claim to be a direct survival fr=
om
the Egyptian; the eight loaves or cakes which are a sacred regulation numbe=
r in
the Ritual. According to the Rubrical directions appended to chapter 144 it=
is
commanded that eight Persen loa=
ves, eight Shenen loaves, eight Khenfer loaves, and eight Hebennu loaves are to be off=
ered
at each gate of the seven arits or mansions of the celestial Heptanomis. Th=
ese
offerings were made for the feast of illumining the earth, or elsewhere (ch.
18), the coffin of Osiris, and therefore for the festival of the Resurrecti=
on
and solemnizing of the Eucharist. The seven persons present with the Lord a=
re
identifiable with the typical seven followers of Horus as the seven khuti or
glorious ones. The speaker, who personates the lord of the seven, says &quo=
t;I
am the divine leader of the seven. I am a khu, the lord of the khus." =
The
Osiris Nu thus celebrates the monthly festival by offering eight loaves or
cakes at each of the seven halls. The khus were seven in number or eight wi=
th
Horus their lord, in whom Osiris rose again from the condition of the dead.=
The
chapter is to be repeated over a picture of the seven sovereign chiefs, whi=
ch
we now claim to be the original of the seven personages that keep the
sacramental ceremony in the Catacombs when the eight cakes are figured on t=
he
table of the seven personages who have been termed the "Septem Pii Sacerdotes" (North=
cote
and Brownlow, Rom. Sott., vol. =
2, pl.
17, p. 68). But to return, our starting-point for tracking the movement in
precession was with the vernal equinox in the sign of Leo, on the birthday =
of
the year that was determined at the time by the heliacal rising of the star
which announced the birthplace of Horus, now figured in the solar zodiac, n=
igh
where the evil dragon Hydra lay in wait to devour the babe as soon as it was
born. This was about 11,000 years B.C., or 13,000 years ago. During these
eleven thousand years, by the changes in precession and the continual
rectification of the calendar from old style to new, July 25th at starting =
had
receded to December 25th in the end. That is, the birthday of the coming ch=
ild
Iusa or Horus in the Lion sign, celebrated on the 25th of July, came to be
commemorated on the 25th of December at the end of this period, by those who
kept the reckoning, and this, as will be shown, is precisely what did occur=
in
the evolution of the Jesus-legend.
Two birthdays had been assigned to Horus =
of the
double horizon, one to child-Horus in the autumn, the other to Horus the ad=
ult
in the vernal equinox. These were the two times or teriu of the year. But when the solstices were added to the
equinoxes in the new creation of
THE JESUS-LEGEND 739
the four quarters established by Ptah for hi=
s son
Atum-Ra, there was a further change. The place of birth for the elder, the
mortal Horus who was born child of the Virgin Mother, now occurred in the
winter solstice and the place of rebirth for Horus the eternal Son was
celebrated in the vernal equinox, with three months between the two positio=
ns
instead of six. If the birth occurred at Christmas with the winter solstice=
in
the sign of the Archer, the Resurrection at Easter would occur in the sign =
of
the fishes as at present. The equinoxes, of course, remained upon the double
horizon, whereas the winter solstice took place in the depths of Amenta, and
this became the place of rebirth for the child-Horus as Iu-sa, the coming s=
on
in the astronomical mythology. Horus in the autumnal equinox was now succee=
ded
by Horus who suffered in the winter solstice. The Jews still celebrate their
mysteries annually as mysteries. And it is instructive to note that with th=
em
the two times remain equinoctia=
l, and
have never been changed to the winter solstice and Easter equinox. The Jews
have subterranean reasons for not accepting the Messiah born at Christmas.
Theirs are the mysteries of the double horizon; or of Ra-Harmachis. The dou=
ble
birth of Horus at the two times, or the birth of=
the
babe in the winter solstice and the rebirth as the adult in the Easter equi=
nox
is acknowledged in the Egyptian Book of the Divine Birth. The celebration o=
f the
Nativity at the solstice is referred to in the calendar of Edfu, and it is =
said
that "everything is performed which is ordained" in the "Boo=
k of
the Divine Birth." Also, it was commanded in the calendar of Esn&eacut=
e;
that the precepts of the Book on the Second Divine Birth of the child Kahi =
"were
to be performed on the first of the month Epiphi" (cited by Lockyer, Dawn of Astronomy, pp. 284-6). The=
child
Kahi is a pseudonym for the child-Horus. He is the revealer, the logos or w=
ord,
and the "Revelation of Kahi" is associated with New Year's day, when this occurred on the 26th of the month Payni=
. Now
the first and second "divine births" (or the birth and rebirth) of
Horus were celebrated at the festivals of the winter solstice and the Easter
equinox, and these are the two times of the two Horuses identified by Pluta=
rch,
the first as manifester for Isis, the Virgin Mother, the second as Horus, t=
he
Son of God the Father, when he tells us that "Harpocrates (Har the Kha=
rt,
or child) is born about the winter solstice, immature and infant-like in the
plants that flower and spring up early, for which reason they offer to him =
the
first-fruits of growing lentils; and they celebrate her (Isis) being brough=
t to
bed after the vernal equinox" (of Is. and Os., ch. 65). Here are the t=
hree
months between the two birthdays which were celebrated at the two festivals=
now
known as Christmas and Easter. Two different birthdays were likewise assign=
ed
to the Greek Apollo. One of these was commemorated by the Delians at the ti=
me
of the winter solstice; the other by the Delphians in the vernal equinox. <=
o:p>
According to the decree of Canopus (B.C. 238) the date of Osiris's=
entry
into the moon at the annual resurrection had then receded to the 29th of
Choiak, equivalent to December 26th, in
the Alexandrian year, which was established in the reign of Augustus, B=
.C.
25. "The entry of Osiris into the sacred bark takes place here annuall=
y at
the
740 ANCIENT EGYPT
defined time on the 29th day of the=
month
Choiak." In this way the Christmas festival, by which the "Birth =
of
Christ" is now celebrated, can be identified with the yearly celebrati=
on
of the rebirth of Osiris (or Horus) in the moon. Moreover, we can thus trace
it, following the course of precession, from the 17th of Athor (October 5th=
in
the sacred year; November 14th in the Alexandrian year), mentioned by Pluta=
rch,
to the 29th of Choiak, our December 26th. The next day, December 27th, was =
the
first of Tybi, and this was the day on which the child-Horus was crowned, a=
nd
the festival of his coronation celebrated. If we reckon the 25th of December
(28th Choiak) to be the day of birth, the day of resurrection and of the
crowning in Amenta is on the th=
ird
day. In the month-list of the Ramesseum, Tybi is the month dedicated to Ams=
u,
the Horus who arose from the dead in Amenta, and who was crowned as conquer=
er on the third day - that is, on Dec=
ember
27th =3D Tybi 1st. There are several symbols of this resurrection on the th=
ird
day. First, Osiris rises on that day in the new moon. Next, Amsu figures as=
the
Sahu-mummy risen to his feet, with right arm fre=
e, as
ruler in Amenta, the earth of eternity. Thirdly, Horus the child is crowned=
in
the seat of Osiris for another year. Fourthly, the Tat was erected as a fig=
ure
of the god re-risen, and a type of eternal stability in the depths of the
winter solstice. Thus the resurrection on the third day was in Amenta and n=
ot
upon this earth.
The Egyptians celebrated their festival o=
f the
resurrection every year, called the feast of Ptah-Sekari-Osiris, in the mon=
th
Choiak (November 27th, December 26th, Alexandrian year). The rite is otherw=
ise
known as "the erection of the Tat-pillar." Erman recovered a
description of the festival from a Theban tomb. Of this he says: "The
special festival was of all the greater importance because it was solemnize=
d on
the morning of the royal jubilee. The festivities began with a sacrifice
offered by the king to Osiris, the 'LORD of Eternity,' a mummied figure,
wearing the Tat-pillar on his head." It lasted for ten days, from the =
20th
to the 30th of the month Choiak, the 26th being the great day of feasting. =
The
royal endowment of the temple at Medinet Habu for the sixth day of the fest=
ival
included 3,694 loaves of bread, 600 cakes, 905 jugs of beer and 33 jars of
wine. This was the great day of eating and drinking, corresponding to our
Christmas gorging and guzzling, but on the 22nd December, instead of the 25=
th,
of a somewhat later period. The festival was devoted to the god
Osiris-Ptah-Sekari, who had been dead and was alive again; cut in pieces and
reconstituted with his vertebrae sound and not a bone of his body found to =
be
broken or missing. The festival of the sixth day is clearly the Ha-k-er-a f=
east
that was celebrated on the sixth night of the Ten Mysteries. Moreover, the =
ten
days of the festival that was sacred to the god Osiris-Sekari are also in a=
greement
with the ten nights of the mysteries (Rit., ch. 18). In the scene copied fr=
om
the Theban tomb the "Noble Pillar" of the Tat-cross is to be seen
lying pronely on the ground where it had been overthrown by Sut and the Seb=
au.
The object of the festival was to celebrate the re-erection of the Tat and =
turn
the Cross of death once more into the Cross of life as the symbol of resurr=
ection.
The king, as representative of Horus who reconstitutes
THE JESUS-LEGEND 741
his father, with the aid of the royal relati=
ves
and a priest, pulls the pillar upright. Four priests bring in the usual tab=
le
of offerings and place them in front of the Tat. So far, says Erman, we can
understand the festival. But the further ceremonies refer to mythological
events unknown to us. Four priests with their fists raised rush upon four
others, who appear to give way; two more strike each other, and one standin=
g by
says of them, "I seize Horus shining in truth." Then follows a gr=
eat
flogging scene, in which fifteen persons beat each other mercilessly with t=
heir
sticks and fists; they are divided into several groups, two of which, accor=
ding
to the inscription, represent the people of the town Pa and of the town Tep=
u.
This is evidently the representation of a great mythological fight, in which
were engaged the inhabitants of Pa and Tepu, i.e., of the ancient city of Buto,
in the north of the delta. "The ceremonies which close the sacred rite=
are
also quite problematic; four herds of oxen
and asses are seen driven by their herdsmen, and we are told in the
accompanying text four times they circle round the walls on that day when t=
he
noble Tat-pillar is re-erected."
Raising the Tat-pillar was typical of Hor=
us in
his second advent raising the dead Osiris from his sepulchre and calling the
mummy to come forth alive. The gods in Tattu on the night of the resurrecti=
on,
symbolized by this re-erection of the Tat, are Osiris, Isis, Nephthys, and
Horus the avenger of his father. Thus in re-erecting th=
e Tat,
Amenhetep III. with his queen Ti and one =
of the
royal princesses were personating Horus the avenger and the two divine sist=
ers
in the resurrection of Osiris. (Rit., ch. 18.) <=
o:p>
The Christians celebrate the birth of the
divine babe at Christmas and the death and resurrection at Easter; whereas =
the
birth and death were commemorated at the same season in the Egyptian myster=
ies
of Ptah, and later of Osiris - as it was in the beginning, when the death w=
as
that of the old year and the rebirth that of the new year; otherwise, the d=
eath
of Osiris and the birth of Horus, or the death of Atum and the rebirth of I=
usa.
The new year came to be reckoned from the shorte=
st day
when the sun had reached its lowest point and the shadow of darkness or the
dragon its utmost length. The sufferings of the Sun-god were naturally
accredited to him at that time, and the death and resurrection in Amenta we=
re
both timed to the solstice. The sun was lord of light as ruler of the lesser
year. The Apap-monster was the reptile power of darkness, and of desert
drought. This dreaded adversary of the sun was now the =
uppermost,
Osiris in Amenta was the victim in the winter solstice. The suffering and d=
eath
of Osiris were the cause of the long period of mourning, of fasting and
supplication that was memorized in the mysteries. In the winter solstice the
birth took place below, in Amenta, the earth of Sut, and habitat of the
Apap-reptile. In the equinox at Easter, Horus the fulfiller was transformed
from the human child to the divine hawk-headed Horus, who rose from the
underworld as the spirit of life and light and food, and who was then
re-fleshed or re-incorporated anew on earth, conceived of the Virgin,
incarnated in her blood once more, to be brought forth in human shape again=
at
Christmas; and by the gestator
742 ANCIENT EGYPT
in the divine form, as Horus of the resurre=
ction
now reborn at Easter.
The last night of the old year (July 24th=
),
"the night of the child in the cradle," had been named from the n=
ew
birth as the Mesiu; also the evening meal of the next day, the first of the=
new year, was called the "Mesiu." These were=
the
exact equivalent of our Christmas Eve and Christmas Day on December 24th and
25th, after a lapse of 11,000 years in time according to the movement in
precession. The sacred old Egyptian year, which opened on the first of Tekk=
i (or
Thoth) as the year of the great Bear and the inundation, began upon the 25t=
h of
July in the year of 365 days, Therefore July 24th was the last night of the=
old
year and the 25th (or the 20th in the year of 360 days) was New Year's Day,=
the
birthday of Horus the child, or fish of the inundation. Time was sacredly k=
ept
by means of the festivals, and these were redated age after age from old st=
yle
to new. The decree of Canopus is both explicit and emphatic on the necessit=
y of
correctly readjusting the calendar to the lapse of time, whether in the Sot=
hiac
cycle or the movement in precession so that "the case shall not occur =
that
the Egyptian festivals by which time was kept - now celebrated in winter - =
should
be celebrated some time or other in summer, as has occasionally occurred&qu=
ot;
in times past, in consequence of the calendar being incorrectly kept (Records, vol. 8, p. 87).
For example, a new year was introduced by=
the
Egyptian priests B.C. 25, in the name of the Roman Emperor Augustus, which =
is
known as the Alexandrian year. When this new year was
established a readjustment was made to allow for the lapse in precession an=
d to
correct the calendar. At this time the so-called "sacred year" was
for the last time readjusted. T=
his
was that year of 360 days which was based on the twelve moons or months of
thirty days each and on the reckoning permanently figured in the 360 degree=
s of
the ecliptic that was to be kept in endless sanctity howsoever supplemented=
by
other reckonings in the total combination to be united in the great
precessional year of 360 x 71 - 2 =3D 26,000 years. In this corrected calen=
dar the first of Choiak, which fell on Oct=
ober 18th
in the sacred year is shifted to November 27th in the Alexandrian year, and=
there
is a rectification of time to the extent of forty days. These forty day=
s in
the lesser year represent nearly 3,000 years in the cycle of precession. In
other words stellar time was corrected by the time of the sun and determine=
d on
the grand scale by the position of the vernal equinox. This had now receded=
to
the sign of Pisces, when Horus or Jesus, who had been the "Lamb of God=
"
in the previous sign, and the calf in the sign of the bull, was figured as =
the
fish by the Egypto-gnostic artists (fig. on p. 343). Thus the cult was
continued without a break in R=
ome.
Augustus personally posed himself in the character of the expected one, the
Prince of Peace, the Messiah of the astronomical mythology and thence in the
eschatology.
At the time when the change of equinox fr=
om Aries
to Pisces occurred in the great year, or in connection with this event, the
birthplace was rebuilt as the crib or cradle, meskhen, or holy of holies in=
the
temple for the new-born babe. Now the temple of Hathor
at Denderah was last rebuilt in the time of the Ptolemies, a century or
THE JESUS-LEGEND 743
so B.C. The inscriptions show that this
rebuilding of the temple was attributed to Augustus. He never was at Dender=
ah
in person, but the ruler in Rome was assig=
ned
the place of the king or Pharaoh in Egypt as rebuilder of the tem=
ple
for Hathor and her babe, and the king on earth was the royal representative,
first as the Repa, then as the Ra, of the king, who was divine or astronomi=
cal.
Augustus was invested with this divinity, and thus the Egyptian doctrine was
continued in the person of the Emperor in Rome.
Augustus proclaimed himself to be not merely a human likeness, but the very=
God
himself on earth. "The reverence due to the gods," says Tacitus (=
Annals, i. 10)," was no longer
peculiar; Augustus claimed equal wo=
rship.
A mortal man was directly adored, and priests and pontiffs were appointed to
pay him impious homage." Thus the apotheosis of a mortal had begun=
and
a kind of papacy was already established as a bridge betwixt Alexandria
and Rome. The vernal
equinox was now in Pisces, and Horus, as type, was the fish instead of the =
lamb
or ram. "Ichthus the fish" had been a title self-conferred by
Alexander in his apotheosis 300 years earlier. So Augustus, in relation to =
the
same fulfilment in astronomical time was Ichthus the fish in Rome before the title was conferred upo=
n a
supposed historical Jesus of Nazareth. Thus the festival now dated Choiak 2=
9th
in the Alexandrian year had been celebrated 3,000 years earlier in the sacr=
ed
year, and we behold it being readjusted according to the reckoning in
precession as it had been aforetime.
It has often been a matter of wonderment =
why
the birthday of the Son of God on earth should be celebrated as a festival =
of
unlimited gorging and guzzling. The explanation is that the feast of Christ=
mas
Day is a survival of the ancient Uaka festival, with which the rebirth of t=
he
Nilotic year was celebrated with uproarious revellings and rejoicings, as t=
he
festival of returning food and drink. It was at once the natal-day of the <=
st1:place
w:st=3D"on">Nile, and of the Messu or Messianic child under his
various names. It is called the birthday of Osiris in the Ritual (ch. 130).
Osiris, or the young god Horus, came to earth as lord of wine, and is said =
to
be "full of wine" at the fair Uaka festival. The rubric to chapter
130 states that "bread, beer, wine, and all good things" are to be
offered to the manes upon the birthday of Osiris, which, in the course of t=
ime,
became equivalent to our New Year's festival, or Christmas Day. The grapes =
were
ripe in Egypt
at the time the imagery was given its starry setting. This offers a datum as
determinative of time and season. The times might change in heaven's
"enormous year"; other doctrines be developed under other names; =
the
grapes be turned to raisins. But the old Festival of Intoxication still liv=
ed
on when celebrated in the name of Christ. The babe that is born on Christmas
Day in the morning is Horus of the inundation still.
The mythical ideal of a saviour-child was
Egyptian. But this ideal did not originate in the human child. The child was
preceded by other types of eternal, ever-coming youth. Each year salvation =
came
to Egypt=
with the waters just in time to save the land from drought and famine, and =
the
power that saved it was represented by the shoot of the papyrus, or the fis=
h as
the bringer of food and drink
744 ANCIENT EGYPT
on which the salvation of the people depend=
ed; and
the bringer of these was Horus the saviour, as the Messu of the inundation.
Horus the jocund who rose up as Orion "full of wine," with Krater=
for
his constellated "cup" that held 7,000 gallons of intoxicating dr=
ink;
Horus who brought the grapes to make the wine; who drowned the fiery dragon
Hydra, was he who came to Egypt as a veritable saviour once a year. The same
mythical character passed into Greece
and is also repeated in the Canonical Gospels as the wine-bibber who comes
eating and drinking.
In this way the birth of the child at Chr=
istmas
and the rebirth at Easter came to represent the keeping of time in the great
year, which can be calculated by a twofold process of reckoning, from the
original starting-point. On the one hand, the lapse of time in the course of
precession is five months =3D the equinox passing through the five signs, t=
hat
is, from July 25th (the first of Taht) to December 25th. On the other hand,=
the
time taken for the equinox to travel through the five signs is the exact equivalent in the great year=
to the five months' lapse in the solar year of 365 days. The reckoning has =
to
be made one way by the lesser year, from July 25th to December 25th in
accordance with the natural fact. The other way it has to be computed on the
scale of the great year in the cycle of precession. The total result of this
twofold and verifiable computation is that on the one side we are ultimately
landed with a birthday of Iusa in the solstice at Christmas, and on the oth=
er
hand we are landed with the birthday or day of rebirth for Iusa at Easter, =
when
the equinox was entering the sign of the fishes, about 255 years before the
time that has been falsely dated "B.C."
One knows well enough that Christian cred=
ulity
is quite capable of still assuming that this Jesus who manifested during 10=
,000
years in the astronomical mythology, and who was accreting the typical
character of the unique person all that time, is but the fore-shadow cast backwards by the historical f=
igure
in whom they believe as the one reality of all realities. Nevertheless, the
fact remains that, such being the character pre-extant,=
there was nothing left to have any historical human origin at the wrong end=
of
10,000 years.
This is a strictly scientific and
not-to-be-controverted demonstration of the indubitable truth that the birt=
hday
of the Messiah now celebrated on the 25th of December had been celebrated f=
or
at least 10,000 years on the corresponding day as the birth of the Egyptian=
Messu
at the feast of the Messiu on the first day of the Egyptian year, which was=
the
25th of July, from the time when the Easter equinox was in the sign of the
lion. There is evidence also that the lapse of time was religiously rectifi=
ed
in the readjusted calendar according to the course of precession from July =
25th
down to December 25th, when the winter solstice coincided with the sign of =
Sagittarius
and the vernal equinox first entered the sign of Pisces, in the year that w=
as
erroneously dated. Through all the ten or eleven millenniums intervening the
Messu had periodically manifested in the annual inundation and as the fulfi=
ller
of time in the house of a thousand years, whilst the Easter equinox kept
travelling and the birthplace shifting,
THE JESUS-LEGEND 745
from virgo to the lion, from the lion to the =
crab,
from the twins to the bull, from the ram to the fishes. All that went to the
making of the latest legendary saviour, barring the false belief, was
pre-extant on entirely other grounds in the Egyptian mythology and eschatol=
ogy;
and when the Easter equinox entered the sign of the fishes, about 255 B.C.,=
the
Jesus who is the one verifiable founder of so-called Christianity was at le=
ast
10,000 years of age and had been travelling hither as the Ever Coming One
through all this period of time. During that vast length of years the young
Fulfiller was periodically mothered as mortal by the Virgin with Seb for his
reputed earthly father and with Anup the baptizer as his precursor and
announcer in the wilderness. All that time he had fought the battle with Sa=
tan
in the desert during forty days and nights each year in every one of those
10,000 years as a matter of fact in the natural phenomena of time and seaso=
n in
Egypt. During those 10,000 years that ideal of the divine incarnated in Iusa
the Coming Son had gone on growing in the mind of Egypt preparatory to its
being rendered historically as the divine man of a later cult by those delu=
ded
idiotai who dreamt the astronomical forecast had been fulfilled in Hebrew
prophecy and in veritable human fact, through their ignorance of sign-langu=
age
and the wisdom of the past.
The two birthdays at Christmas and Easter=
which
were assigned to Iusa in his two characters of child-Horus and Horus the ad=
ult,
Horus the Earth-born and Horus the Heaven-born in the Osirian mythos, were
brought on as the two birthdays of Jesus. But there was a diversity of opin=
ion
amongst the Christian Fathers as to whether Jesus the Christ was born in the
winter solstice or in the vernal equinox. It was held by some that the 25th=
of
March was the natal day. Others maintained that this was the day of the
incarnation. According to Clement Alexander, the birth of Jesus took place =
upon
the 25th of March. But in Rome=
the festival of Lady-day was
celebrated on the 25th of March in commemoration of the miraculous concepti=
on
in the womb of a virgin, which virgin gives birth to the child at Christmas,
nine months afterwards. According to the Gospel of James (ch. 18) it was in=
the
equinox, and consequently not at Christmas, that the virgin birth took plac=
e.
At the moment of Mary's delivery on what is designated "the day of the
Lord" the birth of the Babe in the cave is described. It occurs at Bethlehem. Joseph=
went
out and sought a midwife in the country of Bethlehem. "And I, Joseph, walked, and I walked not: and I looked up into the s=
ky,
and saw the air violently agitated; and I looked up at the pole of heaven, =
and
saw it stationary, and the fowls of heaven were still; and I looked at the =
earth
and saw a vessel lying, and workmen reclining by it, with their hands ill t=
he
vessel, and those who handled did not handle it, and those who took hold di=
d not
lift, and those who presented it to their mouth did not present, but the fa=
ces
of all were looking up; and I saw the sheep scattered, and the sheep stood,=
and
the shepherd lifted up his hand to strike them, and his hand remained up; a=
nd I
looked at the stream of the river, and I saw that the mouths of the kids we=
re
down, and not drinking; and everything which was being impelled forward was
intercepted in its course." There can be no doubt of this descript=
ion
being equinoctial. It is a picture of the
746 ANCIENT EGYPT
perfect counterpoise between night and day
which only occurs at the level of the equinox when the Lord of the balance =
is
reborn in the house of a thousand years, or at some other fresh stage in the
circuit of precession: and the Messiah Dag was now in the house of the fish=
and
of bread, with the prophecy fulfilled according to the astronomical reckoni=
ng.
This duality of the divine birth at Chris=
tmas
and Easter has been the cause of inextricable confusion to the Christians, =
who
never could adjust the falsehood to the fact; and now at last we recover the
fact itself that will be fatal to the falsehood:
It will be elaborately demonstrated that =
the
concocters of Christianity and its spurious records had a second-hand
acquaintanceship with the Egyptian Ritual, and that they wrought into their
counterfeit Gospels all that could be made to look more or less historical-=
like
as a sacerdotal mode of obtaining mastery over the minds of the utterly
ignorant, who were held to be the "better believers." But they ne=
ver
could determine whether the divine child was born at Christmas or at Easter,
which was naturally impossible to the one-man scheme of supposed historic
fulfilment. Again, in the Christian version the crucifixion =3D the death of
Osiris, has been postponed until Easter. This makes the period of mourning
wrong. In Egypt
there was a time of fasting for forty days during the Egyptian Lent. The
mourning and the fasting naturally =
followed
the suffering and the death of Osiris, which supplied the raison d'être. But when the death was shifted to Easter, =
to
be celebrated in accordance with the
Jewish Passover, to which it was hitched on, the long time of fasting
remained as in Egypt=
,
and for the first time in this world the death was preceded by the mourning
with which the murder is supposed to have been commiserated and solemnized.=
The
fourth Sunday in Lent is commonly observed in Europe=
by the name of "Dead Sunday." But the death then celebrated or
"carried out" has no relation to a personal crucifixion that is
assumed to have occurred once upon a time at Easter. Such customs followed
Christmas or the death in winter with a prehistoric significance varying in
accordance with the old style and new in the keeping of the festivals; wher=
eas there
is no death at Christmas in the Christian scheme to be celebrated before Ea=
ster
or to account for the mourning-festival during Lent. The death and rebirth =
at
Christmas, or New Year, and the resurrection at Easter can only be explaine=
d by
the Osirian mysteries, and these are still celebrated throughout Europe,
precisely the same as in Asia and in Africa.
The Ritual also has a word to· say concerning the Jewish Sabbath of
Saturday, and the Christian Sabbath sacred to the sun. The ancient Egyptians
celebrated festivals on the first, the sixth, the seventh, and the fifteent=
h of
the month. The feast of the first and the fifteenth was a festival of Ra and
the day was dedicated to Horus, who represented the earlier sun, and whose
Sabbath was the seventh day, or Saturday in the earlier cult. It is said in=
the
Ritual, "I am with Horus on the day when the Festivals of Osiris are celebrated, and when offerings are made=
on the sixth day of the month, and on=
the
Feast of the Tenait in Heliopo=
lis"
(Rit., ch. 1). This Tenait was a feast associated with the seventh day of the month. Here then is a feast of the sixth and
THE JESUS-LEGEND 747
seventh,
or night and day, corresponding to the Jewish Sabbath. Osiris entered the m=
oon
on the sixth day of the month. The seventh was the feast-day, when
"couplings and conceptions did abound." This was celebrated in An=
nu,
the city of the sun, and thus far the day was a sun-day. The word tenait denotes a measure of time, a
division, a week or a fortnight=
. A
feast-day on the seventh, dedicated to the solar god, would be the sun's da=
y,
or Sunday once a month. Now, two
great festivals were dedicated to Ra, the solar god, upon the seventh and
fifteenth of the month. Here, then, is a fifteen-day fortnight, or solar
half-month (fifteen days), which was correlated with the half-month, or tenait, of fourteen days in the lu=
nar
reckoning. The sixth of the month was a moon-day, on the night of which the
love-feast or Agapae began with the entrance of Osiris, earlier Horus, into=
the
moon, or the conjunction, say, of Horus or Hu with Hathor. This was on Frid=
ay
night. The next day was a phallic festival in celebration of the celestial
conjunction; it was the day assigned to Sebek =3D Saturn in conjunction wit=
h his
mother. The festival was luni-solar; hence it was celebrated on the sixth and seventh of the month, li=
ke the
Sabbath of the Jews, which is repea=
ted
later on the sixth and seventh days of the week. Now, if we start with
Sunday as the first of the month, the tenait festival fell on Saturday as a
Sabbath of the seventh day. The second festival of Ra, =
that
of Sunday, was on the fifteenth of the month, which would be eight days aft=
er
the Tenait-feast upon the seventh of the month. The tenait on the Saturday =
and
a feast of the 15th on a Sunday show the existence of a Sabbath celebrated =
on
Saturday, the 7th, and another, eig=
ht
days later, on Sunday, the 15th of the
month. These, however, were monthly at first, as the festivals of Osiri=
s or
Ra, and not weekly, as they afterwards became with the Jews and the Christi=
ans.
The festival of Saturday as the seventh day of the month is Jewish. The Sab=
bath
of Sunday, the day of Ra, is a survival of the festival celebrated on the 1=
5th
of the month in ancient Egypt
as the sun's day, or Sunday, once a month.
It was the custom at one time in Rome for the mummy=
, or corpse
of the dead Christ, to be exhibited in the churches on Holy Thursday, the d=
ay
before the Crucifixion, and if the symbolical corpse is not now exposed to =
the
public gaze, the Holy Sepulchre is still exhibited. This has the appearance=
of
commemorating two different deaths, the only explanation of which is to be
found in the Egyptian mythos. Osiris was the Corpus Christi
at Christmas or in the solstice. He died to be reborn again as Horus in var=
ious
phenomena on the third day in the moon; also from the water in his baptism;
after forty days in the buried grain; and at the end of three months, in the
Easter equinox. In the Kamite original the night of the Last Supper,
and of the death of Osiris, and the laying out of his body on the table of =
offerings
are identical. It is the "night of provisioning the altar" and the
provender was the mummy of the god provided for the mortuary meal. That was=
the
dead Christ, or Corpus Christi (Rit., ch. 18).
Holy Thursday is especially consecrated b=
y the
Roman Catholic Church as a commemoration of the Last Supper and the institu=
tion
of the eucharistic meal, at which the corpus of =
the
Christ already dead was laid out to be eaten sacramentally. It is similar in
the Gospels.
748 ANCIENT EGYPT
The Last Supper is there celebrated, and =
the
body and blood of the Christ are there partaken of before the Crucifixion has occurred. This, in the Egyptian
original, would be the corpse of Osiris, the karest-mummy of him who died in
the winter solstice three months before the resurrection in the equinox
occurred at Easter. Seven days of mourning for the burial of Osiris were al=
so
celebrated at the end of the month Choiak. This was known as the "fêtes des ténèbres=
,"
which, according to Brugsch, commemorated the "sept jours qu'il a passé dans le ventre de sa mère,
Nût" - equivalent to Jonah being in the belly of the fish, o=
nly
the days of darkness in this phase are seven instead of three. These seven =
days
of mourning are the prototype of Passion week in=
the
rubrical usage of the Roman Church, during which the pictures of the cross =
(and
Crucifixion) are all covered up and veiled in darkness. Here the funeral
ceremony followed the burial of Osiris, whereas in the Christian version th=
e fêtes des ténèbres=
precede the death and burial of the supposed historic victim.
According to the synoptics, it was on the=
15th
of the month Nisan that the Crucifixion occurred. But according to John, it=
was
on the 14th. These two different reckonings are solar and lunar. When time =
was
reckoned by the lunar month of twenty-eight days, the 14th was the day of
mid-month, or full moon, the day of the equinox and of the Easter Pasch. In=
the
luni-solar reckoning of thirty days to the month, the 15th was the day of f=
ull
moon in the equinox. The two dates for the Crucifixion are identical with t=
hese
two possible dates for the equinox. There was a fortnight, or half-moon of
fourteen days, and a half-month of fifteen days. The French fortnight is quinze jours, or fifteen days, and=
this
is the fifteen-day fortnight of the Christian festivals, the Passion and the
Resurrection. The 14th Nisan was true to the lunar calculation of time, but=
the
15th was also needed for the solar reckoning, and, as usual, the Christian
founders have brought on both in aiming at the one supposed event. It has
lately become known, from a lexicographical tablet belonging to the library=
of
Assurbanipal, that the Assyrians also kept a Sabbath (Shapatu) of the 15th =
day
of the month, or full moon in the luni-solar reckoning. <=
/p>
Thus the crucifixion assigned by the syno=
ptics
to the 15th Nisan was according to the solar month, and the 14th assigned by
John was lunar, both being astronomical, and both impossible as dates in hu=
man
history. The festival of the seventh day is Jewish, and a festival of the e=
ighth
day was continued by the Christians. Barnabas (Ep. 15) says, "We obser=
ve
the eighth day with gladness, in which Jesus rose from the dead." This
identifies the eighth day as a Sunday, and only in the Egyptian way of
celebrating the 15th following the Tenait on the seventh can the eighth day=
be
a Sabbath. The seventh day was Saturday, the day of Sebek. The eighth day w=
as
Sunday, once a month, the day o=
f Ra,
and thus the eighth day became the Lord's day in the pre-Christian religion;
and the origin of both festivals or Sabbaths of the seventh day and of the
15th, eight days afterwards, can be traced to the sun-god as Horus and the
sun-god as Ra (Rit., ch. 113, 7). "The ancients speak of the Passion a=
nd
Resurrection Pasch as a fifteen days' solemnity. Fifteen days (the length of
time) was enforced by law of
THE JESUS-LEGEND 749
the empire and commanded to the universal
Church" (Bingham. 9. p. 95; Gieseler, Catholic
Church, sect. 53, p. 178). Fifteen days include the week of seven days =
and
the period of eight days. Both days - Saturday the day of Horus and Sunday =
the
day of Ra, as the seventh-day feast and the eighth-day Sabbath - were being
celebrated as their two feast-days by the Christians in the middle of the f=
ifth
century, and these were known as the feasts of Saturday and of the Lord's d=
ay,
or Sunday (Socrates, Hist. Eccles.<=
/i>
lib. v. cap. 22, p. 234). When Dionysius the Areopagite arranged the dates =
for
the Christian celebration of the festivals he had only the pre-Christian da=
ta
to go upon. Both the dates and data were Egyptian, and these had been conti=
nued
with the calendar and the festivals more or less correctly. But the early
Christians never really knew which was the true Sabbath=
, the
seventh day or the eighth, so they celebrated both. As now demonstra=
ted,
according to the record of the mystery-teachers in the astronomical mytholo=
gy
of Egypt the legend of a child that was born of a mother who was a virgin at
the time is at least as old as the constellation in the zodiac when the
birthplace (in precession) coincided with the sign of Virgo some 15,000 yea=
rs
ago. The virgin, in this category, was the goddess Neith. The child was
Horus-Sebek, the great fish of the inundation that typified the deliverer f=
rom
drought and hunger, and was, in other words, the saviour of the world. Thus=
, by
aid of equinoctial precession, the origin and development of the Christian
legend and its festivals can be scientifically traced in the pre-Christian =
past
from the time when the virgin birth of the divine child and the house of bi=
rth
were in the sign of Virgo, or in Leo for the pre=
sent
purpose, reckoned by the movement in precession.
We shall find the virgin motherhood of Je=
sus,
the divine sonship of Jesus, the miracles of Jesus, the self-sacrifice of
Jesus, the humanity of Jesus, the compassion of Jesus, the Sayings of Jesus,
the resurrection of Jesus had all been ascribed in earlier ages to Iusa, or=
Iusu,
the son of Iusaas and of Atum-Ra. Thus Egypt was indeed the cradle of
Christianity, but not of the current delusion called "historic
Christianity." The saying attributed to the Hebrew deity "out of =
Egypt d=
id I
call my son" was true, but in a sense undreamt of by the Christian wor=
ld.
Such was the foundation of the Jesus-legend in the astronomical mythology w=
ith
Horus of the inundation on his papyrus, or Iusa =3D Atum-Horus in the zodia=
c. As
we shall see, nothing was added to the Egypto-gnostic "wisdom" by=
the
carnalizers of the Christ in Jerusalem or =
Rome except the
literalization of the mythos and perversion of the eschatology in a fictiti=
ous
human history.
A religion of the cross was first of all
established in the mysteries. of Memphis as the cult of Ptah and his son=
Iu-em-hetep,
otherwise Atum-Horus, who passed at Annu into Atum-Ra, the father in spirit,
with Iusa, son of Iusaas, as the ever-coming Messianic son.
We have evidence from the pyramid of Medu=
m that
from 6,000 to 7,000 years ago the dead in <=
st1:place
w:st=3D"on">Egypt were buried in a faith =
which
was founded on the mystery of the cross, and rationally founded too, because
that cross was a figure of the fourfold foundation on which
750 ANCIENT EGYPT
heaven itself was built. The Tat-c=
ross is
a type of the eternal in Tattu. But whether as a fourfold, a fivefold, or a
twelvefold support it was a figure of an all-sustaining, all-renewing,
all-revivifying power that was re-erected and religiously besought for hope,
encouragement, and succour, when the day was at the darkest and things were=
at
the worst in physical nature. The sun apparently was going out. The life of Egypt in
the Nile was running low and lower
toward the desert drought. The spirit of vegetation died within itself. The
rebel powers of evil gathered from all quarters for the annual conflict, le=
d by
Apap and the Sebau in one domain, and by Sut and his seventy-two conspirato=
rs
in another. At this point began the ten mysteries grouped together in the
Ritual (ch. 18). The Tat for the time being was overthrown. The deity suffe=
red,
as was represented, unto death. The heart of life that bled in every wound =
was
no longer felt to pulsate. The god in matter was inert and breathless. Make=
ye the word of Osiris truth against his enemies! Raise up the Tat, which portrayed the resurrection of =
the
god; let the mummy-type of the eternal be once more erected as the mainstay=
and
divine support of all. It was thus that the power of salvation through
Osiris-Tat was represented in the mysteries. Fundamentally the cross was
astronomical. It is a figure of time, as much so in its way as is the clock=
. It
is a measure of time made visible upon the scale and in the circle of the y=
ear
instead of the hour. A cross with equal arms + denotes the time of equal day
and night. Hence it is a figure of the equinox. Another cross ![](3D"Religion_Egyptian_Comparative_V2_Book12_Massey_files/image015.gif")
is a figure of time in the winter s=
olstice.
It is a modified form of the Tat of Ptah ![](3D"Religion_Egyptian_Comparative_V2_Book12_Massey_files/image016.gif")
on which the four quarters are more
obviously portrayed in the four arms of the pedestal. This was re-erected
annually in the depths of the solstice where the darkness lasts some sixteen
hours and the daylight only eight - the measure of time that is imaged by t=
his
Tat-figure of the cross. These two are now known as the Greek and Roman
crosses, and under those two names the fact has been lost sight of that the
first is a type of time in the equinox, the other a symbol of the winter
solstice. The two crosses are scientific figures in the astronomical mythol=
ogy.
They were symbols of mystical significance in the Egyptian eschatology: and
they formed the ground plan of the Ka-chambers of King Rahetep and his wife
Nefermat in the pyramid of Medum (Petrie, Medum).
The tree was first of all a sign of suste=
nance
when the sustainer was the Great Earth Mother; Apt in the Dom Palm, Uati in=
the
papyrus plant, Hathor in the sycamore, or Isis in the persea-tree. On this =
the
type of Ptah was based as the Tat-image of a power that sustained the unive=
rse.
Osiris-Tat then typified the power that sustained the human soul in death. =
This
was buried with the mummy as a fetish in the coffin, where the dead were se=
en
to lie at rest in the eternal arms. And thus a cultus of the cross was foun=
ded
many thousand years ago. The Christian doctrine of the crucifixion, with the
human victim raised aloft as the sin-offering for all t=
he
world, is but a ghastly simulacrum of the primitive meaning: a shadowy phan=
tom
of the original substance. The doctrine had its beginning with an idea of up-bearing, but not in the moral d=
omain.
When the sky was suspended by
THE JESUS-LEGEND 751
Ptah in Amenta the act was symbolized by =
raising up the Tat-type of stability and support. This=
not
only sustained the sky of the netherworld, it also imaged the divine backbo=
ne
of the universe. The Tat, was a figure of the po=
le and
the four corners, which united in one the "five supports" or five=
fold
tree of the Egypto-gnostic mystery (Pistis
Sophia, B. 1, 1-3). Otherwise stated, it was a symbol of the power that
sustained the heavens with the supporting pole and the arms of the four
quarters. This power was personified in Ptah as well as figured in the Tat.
Hence the god is seen within the ty=
pe
as Ptah-Sekari or the later Asar-Tat. Then the type of the eternal is the
eternal's own self: the power that sustains the universe in very person who=
is
Ptah in one cult, Osiris in the other. The superincumbent weight and pressu=
re
on the sustaining power is probably indicated by the squelched face and
compressed features of the Osiris-Tat (Wilkinson, Ancient Egyptians, vol 3, pl. 25). The sustaining power within =
the
Tat would make the god and the cross to be one as they are in the Osiris Ta=
t.
Deceased arises from the tomb as th=
e Tat.
He says "I am Tat, the son of Tat" (Rit., ch. 1), or of the etern=
al
who establishes the soul for eternity in the mystery of Tattu (Rit., ch. 17=
).
Hence the figure of a god extended crosswise as the sustainer of the univer=
se
could be equivalent to the cross. The Hindu figure of Witoba, for example, =
is
portrayed in space as the Crucified without the cross (Moor's Hindu Pantheon). On the other hand=
, the
Swastika is a form of the cross without the crucified. In the Christian
Iconography, as Didron shows, Chris=
t and
the cross are identical, as were Horus and the Tat. The cross takes the
place of the Tat as symbol of supporting power, and the god as the sustaini=
ng
force within the Tat may account for the legend of the gospel Jesus being t=
he
bearer of the cross on which he was to suffer death. A resurrection of Osir=
is
from death in the month Choiak is mentioned in several texts (as in the Pap. Biling. Rhind., i=
i.4,
line 8, ed. Birch, plate 8) without giving the day of the month, but of cou=
rse
rebirth and resurrection in Amenta were identical, and the resurrection is =
also
signified there by the raising of the Tat-pillar or cross. When the Tat was
annually overthrown it was raised again by the uplifting power of the god
represented by the Son as the sign of resurrection. Thus the genesis of the
legend of the cross, like to that of the Christ, can be traced in Egypt to =
the
cult of Ptah at Memphis, where the religion of the cross originated; and to
Annu or On, where it was continued in the cult of Atum-Ra with Iu-em-hetep =
as
the Egyptian Jesus. This, as we show, was Iusa the Jew-God brought out of <=
st1:place
w:st=3D"on">Egypt
by the Ius or Aius, or when the name is spelt with the letter J, by the Jews. For 13,000 years has Iu the
Egyptian Jew been coming astronomically as Iu the Su or Iu-sa, the son of A=
tum,
or rather as Atum manifesting in the person of the son. For 13,000 years he=
has
been the bringer of good-will and peace and plenty to the world in accordan=
ce
with the meanings of his title, Iu-em-hetep. And as this Jesus is the
ever-coming-one who is always figured one foot before the other and best fo=
ot
foremost in the act of coming, never-hasting never-halting, and as Iu is the
Jew we see in this wanderer of eternity with no rest for the sole of his fo=
ot
through all the cycles of time, the original personification of him who liv=
es
in later legend as the "Wandering Jew."
752 ANCIENT EGYPT
$$$ How often has it been confidently dec=
lared
that the idea of a divine fatherhood was introduced into the world some time
after A.D. by an historical Jesus; whereas it is a matter of scientific
demonstration that the doctrine was established in the cult of Ptah, and
perfected in the religion of Atum-Ra; in both of which Iusa or Jesus was the
ever-coming son as demonstrator for the eternal in the sphere of time.
The doctrine of a future life, or in mode=
rn
phrase, the immortality of the soul, was also taught at Memphis many thousand years ago under at
least four different figures of the re-arising human spirit. One of these w=
as
the Apis called "the second life of Ptah"; one the Scarabaeus ter=
med
"the old one who becomes young"; a third was the Hawk of soul
emerging from the mortal mummy; and a fourth Iu-em-hetep, as the type of an
eternal child.
Until the time of Ptah, the Totemic types=
prevailed
in the Egyptian astronomical mythology. There was only the Great Mother, in
several characters, with her children, the same as in Totemism. But when the
fatherhood was founded in Ptah his predecessors were designated his childre=
n.
We learn from a hieroglyphic inscription on the =
temple
of Iu-em-hetep at Philae
that he was called "the great one, son of Ptah, the creative god, made=
by
Tanen (a title of Ptah), begotten by him, the god of divine forms, who give=
th
life to all men." On one line of development he became the father-god =
as
Atum-Ra at Heliopolis;
on the other he was God the son as Atum-Horus or Iu-em-hetep, he who comes =
with
peace or rest.
Christian ignorance notwithstanding, the
Gnostic Jesus is the Egyptian Horus who was continued by the various sects =
of
gnostics under both the names of Horus and of Jesus. In the gnostic iconogr=
aphy
of the Roman Catacombs child-Horus reappears as the mummy-babe who wears the
solar disc. The royal Horus is represented in the cloak of royalty, and the
phallic emblem found there witnesses to Jesus being Horus of the resurrecti=
on.
The resurrection of Osiris, the mummy-god, is reproduced in the Roman Catac=
ombs
as the raising of Lazarus. Amongst the numerous types of Horus repeated in =
Rome
as symbols of the alleged "historic" Jesus are "Horus on his
papyrus" as the Messianic shoot or natzer; Horus the branch of endless
ages as the vine; Horus as Ichthus, the fish; Horus as the bennu or phoenix;
Horus as the dove; Horus as the eight-rayed star of the Pleroma; Horus the
Scarabaeus; Horus as the child-mummy with the head of Ra; Horus as the black
child, or Bambino; Horus, of the triangle (reversed) ![](3D"Religion_Egyptian_Comparative_V2_Book12_Massey_files/image017.gif")
(Lapidarian
Gallery of the Vatican, Lundy, p. 92). Horus in his resurrection betwixt
the two trees; Horus attended by the two divine sisters, or two women; Horu=
s as
the lion of the double force; Horus as Serapis; these and others were repro=
duced
as Egypto-gnostic by gnostic artists in illustration of Egypto-gnostic tene=
ts,
doctrines, and dogmas. The Catacombs of Rome are crowded with the
Egypto-gnostic types which had served to Roman, Persian, Greek, and Jew as evidence for the non-historic o=
rigins
of Christianity. To Marcion of Pontus,
for
THE JESUS-LEGEND 753
example, the epicene Serapis would
represent the soul of both sexes which was the non-historical Egypto-gnostic
Christ. Horus of the inundation brings the fish and grapes for the Uaka
festival ("Called Christ as a Fisherman," Lundy, fig. 54). Horus
still issues from the mummy as the young sun-god with the head of Ra, the s=
ame
as in the Ritual. The soul of Ra still issues from the sepulchre as the pho=
enix
=3D bennu; and Osiris comes forth at the call of Horus from the tomb. Amsu =
still
rises from betwixt the trees of Nut and Hathor as the good shepherd with the
lamb upon his shoulder, wearing the cloak of royalty, and carrying the panp=
ipes
in his hand as a figure of the All-one, that is, as Horus of the resurrecti=
on.
Double Horus, as the child of the virgin and the son of God the Father, is
portrayed in both his characters as the heir of Seb, god of earth, and the =
heir
of Ra, the father in heaven. As the heir of Seb he is seated on a throne th=
at
is supported on the head of an aged man, who represents the god of earth
("Sarcophagus of Junius Bassus," Lundy, fig. 41). As the heir of =
Ra
he is enthroned in heaven, or on a figure of heaven (Nut), as Horus diviniz=
ed
(Lundy, fig. 42; Didron, figs. 18 and 66). The ox and the ass which appear =
in
the Roman Catacombs with the worshippers of the new-born infant are witness=
es
for Iusa, and not for an historical Jesus. Iusa in <=
st1:country-region
w:st=3D"on">Egypt had been represented by=
both
the ass and the ox, or the short-horned bullock, in the cult of Atum-Ra at =
On. In a sculptured sarcophagus of the fourth century,=
the
three Magi are offering gifts to the divine infant, or mummy-child. These,
according to their caps, are Zoroastrians. They are worshippers, however, of
the risen Christ. Only the risen one in this case is Mithra, son of the sun,
and not the Jewish Jesus. The story of Jesus riding on two asses, or on an =
ass
and the foal of an ass, in the triumphal procession to Jerusalem also shows
that he was one with Iusa, the Egyptian Jesus. It has been suggested that t=
he
Gospel narrative was derived from the Greek tradition of Dionysius riding on
two asses. But it is of incomparably greater likelihood that it was derived
from the Hebrew prophecy being converted into an historical event. Either w=
ay,
there was one origin for both in the Egyptian mythical representation. As
already shown, Iu, the ass in ancient Egypt,
was a type of Atum-Ra, and his son Iusa in the Kamite mythos. It was a zoot=
ype
of the swift-goer where there was no horse, and bearer of the solar god who=
was
Atum in the two characters of the father and the son, the old one and the y=
oung
one, or, in sign-language, the ass and the foal of the ass, upon which the
Messu, or Messiah rode, in coming up to day from Amenta. Iusa is portrayed =
with
asses' ears. Iu is both the ass and the god under one name, and if not
portrayed as riding on an ass, or, according to the Märchen, on two as=
ses,
he is represented by the ass with the solar disc upon his head, at the side=
s of
which are the two ears of an ass. According to Lefébure "he see=
ms
to raise himself by means of a rope" ("Book of Hades," Records of the Past, v. 10, 130). =
Thus,
and in no other way, the youthful sun-god rode upon the ass as Iusa or as
"Horus with the royal countenance," considered as the son of Ra (=
ib., p. 131). The twin-lions form
another tell-tale type. Ciampini says two lions used to be stationed at the
doors of ancient churches and basilicas in Italy, not as mere ornaments,=
but
for some mystical signification (Ve=
t.
Mon. I.C. 3, p. 35). As Egyptian, the type is as old =
754 ANCIENT EGYPT
as the Kerefu, which were stationed in th=
e sign
of Leo at our point of beginning in the Jesus-legend where Iusa was born as
Atum-Horus, the lion-faced, supported by the two lions on the ecliptic, whi=
ch
imaged the double force of the young sun-god coming in the strength and glo=
ry
of the father, Atum-Ra, whether supported by the two lions or riding on the
ass. Thus the two lions supposed to be guarding the doors of the church in =
Rome were at that=
time
guarding the double-doors of the horizon, through which the solar god came
forth at Easter in the equinox.
Naturally it was for mythical not for
historical reasons that the child-Christ remained a starrily-bejewelled
blackamoor as the typical healer in Rome.
Jesus, the divine healer, does not retain the black complexion of Iu-em-het=
ep
in the canonical Gospels, but he does in the Church of Rome when represente=
d by
the little black bambino. A jewelled image of the child-Christ as a blackam=
oor
is sacredly preserved at the headquarters of the Franciscan order, and true=
to
its typical character as a symbolical likeness of Iusa the healer, the litt=
le
black figure is still taken out in state, with its regalia on, to visit the
sick, and demonstrate the supposed healing power of this Egyptian AEsculapi=
us
thus Christianized. The virgin mother, who was also black, survived in Italy as in Egypt. At Oropa, near Bietta,=
the
Madonna and her child-Christ are not white but black, as they so often were=
in Italy
of old, and as the child is yet conditioned in t=
he
little black Jesus of the eternal city. According to local tradition the im=
age
of the black bambino was carved at Jerusalem
out of the root of a tree from the mount of Oliv=
es.
This supplies another illustration of Egyptian origin. In the solar mythos =
the
divine babe rises from the emerald tree of dawn. In the Ritual he issues fr=
om
the Asru-tree (ch. 42). But under one Egyptian t=
ype
the tree of dawn is the bakhu or olive-tree, the "son of oil," fr=
om
which the solar light was born. Hence mount
Bakhu, the solar birthplace, is =
the mount of Olives, and the infant born from the tree of =
dawn
was represented by the image carved out of the tree upon mount Olivet.
In this, as in unnumbered other instances, the mythos lives obscurely in the
legend which is still capable of reconversion. The cult of the child who was
black is further illustrated at the festivals of the Bambino in Rome, when sermons=
are
preached from the pulpit by "the mouths of babes and sucklings."
There is a little black doll in the hieroglyphics which is a determinative =
of
the word "men" to be concealed. This appears alongside of Atum as
variant to the Ankh-symbol of life, and is very suggestive of the little bl=
ack
bambino as a figure of child-Horus in his darkness, or Iu-em-hetep in Ament=
a.
From this standpoint it is possible to see how it came to pass that the Jew=
-God
could have a son born to him with a black complexion, and thus account for =
the
black Jesus that is worshipped in the cult of papal =
Rome. Surely the profoundest sigh of an
ever-warring world went up to heaven in the cult of Iu-em-hetep, who was
worshipped as the giver of rest, the Kamite prince of peace. The bringer of
peace was the giver of rest to the weary; the word hetep having both meanin=
gs.
From the time of the fifth dynasty the Egyptian dead were buried "em-h=
etep"
or "In pace" in the g=
reat
resting-place of Amenta. This giver of rest was the leader of his followers
into the kingdom of rest,
THE JESUS-LEGEND 755
where they reigned with him in the glory of the
father. In one of the sayings of Jesus, or Iu-em-hetep,
"Jesus saith" of him who seeks, "Astonished he (the seeker)
shall reach the kingdom, and having reached the kingdom he shall rest"
("New Sayings of Jesus"). It is also said in the Gospel
according to the Hebrews, "He that wonders shall reach the kingdom, and
having reached the kingdom he shall rest." "The promise of Christ=
(or
Jesus) is great and wonderful and rest in the kingdom to come and life
eternal" (Clement II., Epis. v. 5). And in the Acts of Thomas it is sa=
id
that "they who worthily partake of the goods of this world have rest, =
and
in rest shall they reign."
Iu-em-hetep is portrayed as the youthful =
sage
and precocious teacher. He is the "heir of the temple," depicted =
as
the teacher in the temple; the boy of twelve years who wears the skull-cap =
of
wisdom, and sits in the seat of learning. He holds a papyrus on his knee an=
d is
in the act of unrolling it for his discourse. This is he who personated the
divine Word in human form as the wise and wondrous child of whom the tales =
of
the infancy were told. Hence he was the mythical teacher, and reputed autho=
r of
the "Sayings" and writer of the Books of Wisdom. But it cannot ev=
en
be pretended that any historic personage named Jesus, alleged to have been =
born
into the world in the year one, or four, of the present era, could have been
the author of "the wisdom of Jesus" in the Apocrypha. But there is
the book, and there is the name to be accounted for. In the "New Sayin=
gs
of Jesus," found at Oxyrhynchus, it is said in the opening paragraph
"These are the words (or logoi) which Jesus the living spake to ... and Thomas, =
and he
said unto (them) 'Every one that hearkens to these words shall never taste =
of
death.'" And this is a common formula in the rubrical directions of the
Ritual. For example, the 64th chapter is to be recited in order that "=
the
soul of the person may not die a second time" or may not suffer the se=
cond
death. It is also said of ch. 20, "Let the person say this chapter and=
he
will come forth by day after death, and escape from the fire." These a=
re
the words of life that deliver the soul from second death in Amenta. Of cha=
pter
70 it is said, "If this scripture is known upon earth he will come for=
th
by day (from the dead) and walk among the living. His name will be uninjured
for ever." Ch. 130 is entitled "a book by which the soul is made =
to
live for ever." By means of ch. 180 the manes takes the form of a living soul. In truth one half of =
the
Ritual consists of the magical words of power that save a soul from the dre=
aded
second death; the rest describe the way of salvation together with the tran=
sformations
and trials which have to be undergone in the course of working it out. Iu-e=
m-hetep
was pre-eminently the divine healer, the medicine-man amongst the Egyptian
gods. He was the good physician of souls as well as the healer of bodily
disease. He was the caster-out of evil demons, the giver of sleep and rest =
to
sufferers in pain. AEsculapius was a Greek version of Iu-em-hetep, "the
great son of Ptah." The Greeks called his temple near the city of Memphis "The =
AEsculapion."
"Under the Ptolemies a small temple was built in honour of Iu-em-hetep=
on the
island of=
Philae"; and a Greek version =
of the
hieroglyphic
ANCIENT <=
st1:place
w:st=3D"on">EGYPT
inscription was placed over the door by=
the
command of Ptolemy V. (Budge, Gods =
of Eg.,
vol. i., p. 23). Iu-em-hetep is not mentioned by name in the "Book of =
the
Dead," but it is said to the deceased in "the Ritual of Embalmmen=
t"
"thy soul uniteth itself to Iu-em-hetep, whilst thou art in the funeral
valley," where he takes the name of Horus as lord of the resurrection.=
The cult of Iu-em-hetep was eclipsed or m=
uch
obscured by the Osirian religion. In fact Iu-em-hetep was but a title of him
who was the bringer of peace and good luck, and who was Atum-Horus as the s=
on
of Ptah; hence Iu-em-hetep is far better known as Horus the son of Osiris.
Nevertheless, this cult of Iusa the child, the little hero sayer and healer,
had a remarkable recrudescence and a considerable increase in Saitic and Gr=
eek
times. We find that a temple was erected for his worship at Sakkara between=
the
Serapeum and the village<=
/st1:PlaceType>
of Abusir. This is =
near
enough in time to help in establishing a link betwixt the Egyptian Iusa and=
the
Jesus of the Gospels, who was brought on from Memphis as Iu the Sa or son of
Ptah, to Annu as Iu the ever-coming sa or son of Atum-Ra, thence to Alexand=
ria
as Iu-em-hetep, and to Greece as Imuthes, or AEsculapius, the god of healing
there as he had been in Egypt, and to Rome as Jesus the Egypto-gnostic Chri=
st.
In the transition from the old Egyptian
religion to the new cult of Christianity there was no factor of profounder
importance than the worship of Serapis. As the Emperor Hadrian relates, in =
his
well-known letter to Servianus, "those
who worship Serapis are likewise Christians; even those who style themselve=
s the
Bishops of Christ are devoted to Serapis." The very Patriarch hims=
elf
(Tiberias, head of the Jewish religion), when he comes to Egypt, =
is
forced by some to adore Serapis, by others to worship Christ. "There is but one God for them all.=
"
Clearly this was but a difference in type and title. According to inscripti=
ons
at the Serapeum of Memphis, the ancient Egyptian Serapis was born of the Vi=
rgin
Mother, when she was represented by the sacred heifer - a far earlier type =
than
the mystical human Virgin. Sera=
pis
was "the second life of Ptah."
Hence, as Diodorus says (I. 25), Serapis=
was a
name given to all persons after their death or in their resurrection. =
Prehistoric Christianity was founded, as
Egyptian, on the resurrection of the human soul from the deaf and dumb, the=
blind
and impotent inertia imaged in death, and its coming forth to day as
demonstrated by the reappearance of the eidolon or double of the dead. The
Egypto-gnostic Christ only existed in the spirit as a spirit or a god. Their
Christ was represented by the superhuman types of the risen mummy; the eigh=
t-rayed
star of the pleroma; the divine hawk; the mystical dove; the sacred beetle;=
the
lion, fish or lamb; not by the man in an individual form of historic
personality. That is why there is no portrait of the man Christ-Jesus. Ther=
e is
no human portrait for the reason that there was no man. <=
/p>
THE JESUS-LEGEND IN ROM=
E.
Before it could be for the first time
understood, the story outlined so elusively in the canonical Gospels had to=
be
retold in accordance
THE JESUS-LEGEND IN ROME 757
![](3D"Religion_Egyptian_Comparative_V2_Book12_Massey_files/image018.gif")
The Annunc=
iation,
Conception, Birth, and Adoration of the Child.
with the astronomical mythology, and more
especially in terms of the Osirian eschatology. The legend was so ancient i=
n Egypt
that in the time of Amen-hetep, a Pharaoh of the 18th dynasty, it was human=
ly
applied to his child and to his consort Mut-em-U=
a in
the character of the divine woman, the mother who, like Neith, was ever-vir=
gin.
A passage and a picture from the "Natural Genesis" (vol. ii., p. 398) may be repeated here. The story of the
Annunciation, the miraculous conception (or incarnation), the birth and the
adoration of the Messianic infant had already been engraved in stone and
represented in four consecutive scenes upon the innermost walls of the holy=
of
holies (the Meskhen) in the temple of Luxor (which was built by Amen-hetep =
III.
about 1700 B.C., or some seventeen centuries before the events depicted are
commonly supposed to have taken place. In these scenes the maiden queen
Mut-em-Ua, the mother of Amen-hetep, her future child, impersonates the
virgin-mother, who conceived and brought forth without the fatherhood. The
first scene on the left hand shows the god Taht, as divine word or logos, in
the act of hailing the virgin queen and announcing to her that she is to gi=
ve
birth to the coming son. (That is, to bring forth the royal Repa in the
character of Horus or Aten, the divine heir.) In the second scene the
ram-headed god Kneph, in conjunction with Hathor, gives life to her. This is
the Holy Ghost or spirit that causes conception, Neph being the spirit by
nature and by name. Impregnation and conception are apparent in the virgin's
fuller form. Next, the mother is seated on the midwife's stool, and the chi=
ld
is supported in the hands of one of the nurses. The fourth scene is that of=
the
Adoration. Here the infant is enthroned, receiving homage from the gods and
gifts from men. Behind the deity, who represents the ho=
ly
spirit, on the right three men are kneeling offering gifts with the
right hand, and life with the left. The child thus announced, incarnated, b=
orn
and worshipped was the
ANCIENT <=
st1:place
w:st=3D"on">EGYPT
Pharaonic representative of =
the
Aten-sun or child-Christ of the Aten-cult, the miraculous conception of the
ever-virgin mother imaged by Mut-em-Ua. (The scenes were copied by Sharpe from t=
he
temple at Luxor.)
Thus the divine drama was represented humanly by the royal lady who persona=
ted
the mother of God, with her child in this particular religion. <=
/span>
And here a dogma of "historic
personality" may be seen in the germ. Indeed, when the Pharaoh first
assumed the vesture of divinity and a doctrine of historic personality for =
the
Messiah could be and was established, Ra was the representative of God the
Father and the Repa was a type of God the Son, as heir-apparent for the
eternal. The father was the ever-living and the son the ever-coming one. Th=
ese,
in the cult of Annu, were Atum-Ra the father, and Iusa, the Egyptian Jesus,=
the
coming son. The eternal existence of the father was thus demonstrated by the
ever-coming of the son. These divine characters of the Ra and Repa, so to s=
ay,
had become historical in Usertsen First according to a record of the twelfth
dynasty. In this the king says of his God, the double Har-makhu, "I am=
a
king of his own making, a monarch long-living, not by the Father. He exalted me as lord of both parts; as an
infant not yet gone forth; as a youth not yet come from my mother's womb.&q=
uot;
This was in the character of the unbegotten Horus, the Virgin's child, who =
had
no father (Records, vol. 12, pp.
53-4), and who as Har-makhu was earlier than God the Father, Ra. We learn f=
rom
a still older document that the Son of God may be said to have become
historical in Egypt<=
/st1:country-region>
early in the fifth dynasty; that is, as the Son
of Ra. The earlier Pharaohs were not the sons of Ra, they were Horus-ki=
ngs.
The "Son of Ra" then gave historic personality to the god who was
first imaged in the human form of Atum-Iu. Thenceforth the Repa, or
heir-apparent, was the representative of that ever-coming son who was the c=
hild
of Iusaas in the cult of Annu, and who was, in fact, the Egyptian Jesus or =
Iusa,
the coming son in historic personality as the royal representative of Ra. <=
o:p>
Another version of the ancient legend tha=
t was
at length converted into Christian history has recently been discovered in =
Egypt. =
This was
written in Demotic, but however late the copy, the internal evidence shows =
that
it is an Egyptian folk-tale containing matter of the indefinitely more anci=
ent
mythos. That is the all-important point. The story is told of one Si-Osiris,
the son of Khamuas, a famous high priest of Ptah at <=
st1:place
w:st=3D"on">Memphis who was head of the hierarchy o=
f his
time, about 1250 B.C. The tale of Khamuas, so far as it goes, is a perfect
parallel to the story of the marvellous child that is told in the Gospels,
canonical or apocryphal, which contain some portions of the mythos reduced =
to
the status of the Märchen. There was one origin for all - that is,
Egyptian. The mythos is the parent of the Märchen, and the unity of th=
e Märchen
is traceable to the Egyptian mythology and eschatology - there, and nowhere
else. It is the story that had been dramatized and narrated by the Egyptians
during many thousand years in the cult of Ptah-Sekari at Memphis;
of Aten and of Atum-Iu at Annu, and of Osiris in Egypt generally. Only minds
completely crazed or fatally confused
THE JESUS-LEGEND IN ROME 759
by the current Christomania would suppose t=
hat
the details of the story, which is as old at least as the cult of Ptah in <=
st1:place
w:st=3D"on">Memphis, were deri=
ved from
the "historic" version that was canonized at last as Christian. T=
he
Ritual is a permanent reply to all such false assumptions. At least the &qu=
ot;Book
of the Dead" is not a forgery of post-Christian gnostics. <=
/span>
The folk-tale here is told of Si-Osiris, =
son of
Setme-Khamuas, who was incarnated as the human representative of Horus the
divine. It is said of Horus, son of Pa-neshe, "he being in the shape of Si-Osiris made an effort of written ma=
gic
against the man of E=
thiopia."
Moreover, this Horus comes up from Amenta on purpose to contend against the
black art of Hor, son of the negress, and in doi=
ng
this assumes the shape of the human Si-Osiris. As the translator remarks,
"the end of the story shows that Si-Osiris is really Horus, son of
Pa-neshe, who had obtained leave from Osiris to revisit the earth."
Setme-Khamuas, the son of Pharaoh Mer-ma-=
ra
(King Rameses II.), took to wife his sister Meh-wesekht, whom he loved
devoutly, but they had no child, and their hearts were grieved because of i=
t.
The childless wife is spoken with one night, by superhuman visitants, in a
dream. They tell her (or words are spoken to the effect) that she shall
conceive and bear a child. Khamuas, her husband, is also informed in a dream
that his consort, who is called his sister, just as =
Isis
is the sister of Osiris, has conceived and will bear a son. "The child
that will be born, he (shall be named) Si-Osiris (Osiris' son); many are the
marvels that he shall do in the land
of Egypt" (Gri=
ffith,
Stories, p. 43). Meh-wesekht is=
told
that she will find a melon-vine, which shall be to her for medicine, and sh=
e is
to give of it to Khamuas. Then" she lay down by her husband and she
conceived seed of him" (Storie=
s,
p. 43).
In this account of conception the melon-p=
lant,
its gourd or its flower, takes the place of the papyrus, lotus or lily
presented to Isis the virgin and to Mary. This is referred to after his bir=
th
by the child Si-Horus, who, in speaking of his coming forth, says, "I =
grew
as that melon-vine, with the intent of returning to the body again that I m=
ight
be born into the world" for a purpose variously described in the diffe=
rent
texts. In this he becomes incarnate to combat the power and influence of ev=
il
in the form of black magic (Stories=
, pp.
43-65). Si-Osiris is really Horus, the son of Osiris in Amenta. This he lea=
ves
to visit earth and become the son of Meh-wesekht, the sister and consort of
Khamuas. He says, "I prayed before Osiris in Amenta to let me come for=
th
to the world again. It was commanded before to let me forth into the world.=
I
awoke; I flew right up, to find Setme, the son of Pharaoh, upon the Gebel o=
f On
and the Gebel of Memphis, the place of burial in the desert." Si-Osiri=
s,
like Jesus in the "history," has the power of suddenly becoming
invisible; as it is said, "Si-Osiris passed away as a shade or spirit =
out
from the land of Pharaoh and Setme, his father, nor did they see him" =
(Stories, p. 65). Like the young Je=
sus in
the Gospel (Luke ii. 40), the child grew and waxed strong. The exact words =
are,
"The child grew big; he waxed strong; he was sent to the school. He
rivalled the scribe that had been appointed to teach him." "The
child, son
760 ANCIENT EGYPT
of Osiris, began to speak with the scribes =
of the
House of Life (in the tem=
ple
of Ptah); all who h=
eard
him were lost in wonder at him" (Stories,
p. 44). "Now when the royal Si-Osiris had attained the age of twelve y=
ears
it came to pass that there was no good scribe (or learned man) that rivalled
him in Memphis
in reading or in writing that compels"; that is, in uttering the Ur-he=
kau or
mystical words of great magical power. As the translator remarks, it is cur=
ious
to find that linguistically the tale is somewhat closely related to the new
Egyptian of the twelfth century B.C.; that is, to the time of Khamuas, one =
of
the chief characters, as the date of the original document.
But not only in Egypt was the divine hero, the
Prince of Eternity, represented by the royal child born heir-apparent to the
throne. It was the same in Rom=
e.
For instance, the birthday of Augustus Caesar was hailed in Rome as that of the Messianic Prince of
Peace. In a well-preserved Greek inscription of eighty-four lines, in which=
an
ancient account is given of the introduction of the Julian calendar on the
birthday of the Emperor Caesar Augustus, September 23rd, it is written: - <=
o:p>
"On this day [i.e., the birthday of Augustus] the world has been given a different a=
spect.
It would have been doomed to destru=
ction
if a great good fortune common to all men had not appeared in him who was born on this day. He judges aright who sees in t=
his
birthday the beginning of life and of all living powers for himself. Now at
last the times are passed when man must regret that he has been born. From =
no
other day does the individual and all humanity r=
eceive
so much good as from this day, which has brought happiness to all. It is
impossible to find words of thanksgiving sufficient for the great blessings
which this day has brought. That Providence which =
presides
over the destinies of all living creatures has fitted this man for the salv=
ation
of humanity with such gifts that he has been sent to us and to coming gener=
ations
as a saviour. He will put an end to all strife and will restore all things
gloriously. In his appearance, all the hopes of the ancestors have been
fulfilled. He has not only surpassed all former benefactors of mankind, but=
it is impossible that a greater than h=
e should
ever come. The birthday of this god [i.e., Augustus] has brought out the go=
od
news of great joy based upon him. From his birth a new era must begin.&=
quot;
The Egyptian Repa or the Roman Caesar was
enacting on this earth, approximately, the character assigned to the son of=
God
in the Egypto-gnostic mysteries. The world would have been doomed to
destruction but for the rebirth in time of the Messu or Messiah, the Repa or
divine heir, who represented the eternal as the child, the ever-coming prin=
ce
of peace, who is also imaged as the living link which connects and unites t=
he
past and future in the present, by means of him who became the representati=
ve
of the deity on earth, whether in Egypt or in Rome, in India or Japan (Rit.,
ch. 42, 4, 5). But the man whose coming changed the world, and saved it by
renewal, was mythical, and his advent was aeonian from age to age, under
whatsoever name. Thus, in Rome=
the Emperor Augustus personalized the coming prince of peace in an historic=
al
character.
The repetition of this as Christian legen=
d in
the Gospels is no mere replica of "heathen" sentiments, images,
types, and phrases. It is a reproduction of the Egyptian astronomical mytho=
logy
and eschatology in the disguise of a pretended history. <=
/p>
In Egypt the Pharaoh and his son=
for
ages had represented Ra and
THE JESUS-LEGEND IN ROME 761
the Repa, the divine heir-apparent or the pr=
ince.
As Egyptian the fatherhood and sonship of the one god were founded on the
Pharaoh and the heir-apparent, the Ra and Repa, who constituted the King th=
at
never died. The son of God was born as manifester for the eternal, and the
ruler as Pharaoh, emperor or king, was the earthly representative of the God
with whose divinity the new historical ruler was invested as the Anointed, =
the
Repa, the Prince, the Caesar, the Mikado, the Cyrus, or the Christ. This bi=
rth
of the eternal in time was astronomical. But it was humanized for the birth=
day
of Amen-hetep in Egypt=
, for
Alexander in Greece, a=
nd for
Caesar-Augustus in Rome
before the era that was designated Christian. The virgin-mother in mytholog=
y,
and there never was any other, is she who made her proclamation in the Temp=
le
of Neith at Sais that she proceeded from herself and bore the child without=
her
peplum being lifted by the male. The myth reflects the matriarchate from a =
time
when the fatherhood was not yet individualized. The mother with child, the
great or enceinte mother, is at=
the
head of the Kamite Pantheon as the mother of life and a figure of fecundity.
This type of the mother and child retains its position in the Christian
iconography when the child Jesus, like Kheper, is exhibited in the Virgin's
womb surrounded by the seven spirits as doves (Didron). The mother with her
child in utero or in her arms w=
as
indefinitely earlier than the typical father and son whose worshippers were
opposed to the more primitive representation of nature. Horus, at first, is=
the
child of Isis only, with Seb as putative=
or
foster-father, who was not the begetter.
Thus the mother might remain a virgin. Ho=
rus,
the child, was an image of the god, made flesh in human guise. He is the mo=
rtal
Horus, very imperfect, sometimes sightless, at others a cripple, but divine=
; the
divine victim in a human shape, which was now the manifesting mask of the d=
eity
or superhuman power, instead of the totemic zootype. And naturally the divi=
ne
child thus humanly featured involved the mother of the god in a human effig=
y.
The child assigned to the earth-father Seb =3D Joseph is Horus up to twelve=
years
of age, and then he passes from the mortal sphere.
A virgin mother in the ancient wisdom is =
she
who was fecundated by her own child as bull of the mother in the moon, in t=
he
earth, or in other phenomena that were at first entirely non-human. But the
doctrine survived when the divinized mother and her child were rendered
anthropomorphically. Thus the gnostic Jesus in the Pistis Sophia says, "I found Mary, who is called my mother,
after the material body; I implanted in her the first power which I had
received from the hands of Barbêlô, and I planted in her the po=
wer
which I had received from the hands of the great, the good Sabaoth" (M=
ead,
B. I., 13). That is in the character of the mythical child who fecundates h=
is
own mother. And here the overshadowing of Mary by "the power of the Mo=
st
High" (Luke i. 35) is suggestive of another overshadowing of the Virgin
who conceives. This is described in the magic papyrus (Records of the Past, vol. 10, p. 141) as a "concealment&qu=
ot;
of the mother in the process of generation.
"On Horror's head horro=
rs
accumulate" in manufacturing history from the mythos. Horus, the fatherless, was =
the
fecundator of his own virgin mother, but neither as the human Horus nor the
divine
762 ANCIENT EGYPT
Horus was it pretended that he was other =
than
the typical figure in a mystery, or that the doctrine came the human way. J=
esus
in the same character, called the Mamzer ![](3D"Religion_Egyptian_Comparative_V2_Book12_Massey_files/image019.jpg")
by the Jews, is the same fatherless
fecundator of the virgin mother when the two are Jew and Jewess. To the tru=
ly
religious sense this is a most profane parody of the sacred Osirian drama. =
Thus
the fragments of a great complex in dogma and doctrine were collected toget=
her
in relation to the conception of the Messianic child. First, the virgin mot=
her
was the insufflator of a soul. Secondly, there is a begettal in which the
offspring fecundates the mother - this of course is in the mythical
representation. Thirdly, according to Matthew, the divine child was either conceived or begotten of th=
e Holy
Ghost.
It is the type that tells so many secrets=
of
the non-historical beginnings: and nothing has been bottomed, nothing could=
be
fundamentally explained with the Egypto-gnostic wisdom still unknown. The d=
ove
that laid the egg is pre-eminent as a type in the conception and the birth =
of
Jesus. At first the insufflating spirit of life, whether called holy or not,
was female. This was demonstrated by the Mother-nature. In the Gospels the =
Holy
Spirit as female suffices for the miraculous conception of the child-Jesus =
who
is generated without a father. But =
Pistis
Sophia witnesses that the gnostic Jesus proceeded from the father in the
likeness of a dove. And that the mystery of all mysteries, the first and fi=
nal
mystery, was this of the dove, considered to be =
the
bird of God the Father. By this means the Holy Spirit is portrayed as male,
whereas according to the secret wisdom the dove had been a female type of
spirit from the first. The gnosis was so ancient=
as
Egyptian that the dove had been succeeded by the hawk as the bird of Ra, the
Holy Spirit as male. The hawk was now the symbol of the father and the son,
that is, of Ra and Horus. Whereas the dove as mother-bi=
rd was
primary. The female nature of the mystic dove is also shown by its
co-type the pigeon, still employed in modern slang as a survival of
sign-language. Thus the earliest human soul was insufflated by the mother, =
and
the mother divinized was represented by the Dove, the bird of soul when soul
was first attributed to female source. Lastly, the same bird was given to t=
he
Holy Spirit as God the Father, and as a type of the Trinity consisting of
Father, Son and Holy Spirit, with the mother veiled and hidden by the dove.=
It
may be noted in passing that the dove was not necessarily a type of sensual
desire although it became associated with Venus in Greece. There was nothing
licentious in Hathor or Iusaas. The earliest Venus was a personification of=
the
enceinte mother, not a goddess
Lubricity provocative of lust, but in all simplicity and seriousness a type=
of
tenderest maternity. The dove had been the bird of Hathor as the insufflato=
r of
a soul of breath. In this character it is portrayed with brooding wings
extended on the bosom of the mummy as quickener of the spirit for a future
life. On the tomb of Rameses IX. the
dove appears in place of the hawk as a co-type of Horus at the prow of the
solar boat. Also, in a statuette of the 19th dynasty there is a human-headed
dove which takes the place of the hawk as a zootype of the soul. It is seen
hovering over the bosom of a mummy. The divine Horus rises again in the for=
m of
a dove, as well as in the shape of a hawk. "I am the
THE JESUS-LEGEND IN ROME 763
Dove: I am the=
Dove," exclaims the risen s=
pirit as
he soars up from Amenta, where the egg of his future being was hatched by t=
he
divine incubator (Rit., 86, 1). Here the bird of Hathor is also the bird of=
Ra,
and thus the dove became the bird of the Holy Spirit, female in the mother,=
and
male in the divine child Horus, and finally in the Father. In the Councils =
of
Nice and Constantinople, the fathers con=
demned
Xenora, who derided the imaging of the Holy Spirit by the dove. And to show=
how
the type wilt persist, in The Catho=
lic
Layman for July 17th, 1856, there is a Papal picture of the Christian
Godhead that was extant in that same year, as the trinity of the Father, Son
and Holy Spirit. In this, God the Father and God the Son are represented as=
a
man with two heads, one body and two arms. One of the heads is like the ord=
inary
pictures of Jesus, or Serapis, the other is the head of an old man surmounted by a triangle. Out of the middle of this fig=
ure
is proceeding the Holy Ghost in the form of a dove (Catholic Layman, July 17th, 1856).
The dove, then, as an emblem of the Holy =
Spirit,
also shows the gnostic nature of the beginnings in the Gospels termed
Canonical. "Now the birth of the Christ was on this wise. When his Mot=
her
Mary had been betrothed to Joseph, before they came together she was found =
with
child of the Holy Ghost," or, as rendered in sign-language, with the d=
ove
as emblem of the Holy Spirit. Hence, in the Iconography, child-Jesus is
represented in the Virgin's arms or womb, surrounded by the seven doves as
symbols of the Holy Spirit (Didron, fig. 124).
We might say that the dove of Hathor-Iusa=
as
came to Rome on
board the papyrus-boat, in which the mother Isis crossed the swamps to save=
her
little one from the pursuing dragon (Plutarch, Of Isis and Osiris, 18). For the papyrus-boat is obviously the =
bark
of Peter in the Roman Catacombs (Lundy,
Mont., Christ, fig. 139). Iusaas, the m=
other
of Iusa =3D Iusu, the Egyptian Jesus, was a form of Hathor-Meri, and was br=
ought
on in the cult of Rome as Mary, the mystical dove and mother of Iusu, now
believed to have become historical. A dovecote was the dwelling where she
brought him forth in Rome.
As Cyprien Robert says, "The first basilicas, placed generally upon
eminences, were called domus columb=
ae,
dwellings of the dove, that is, the Holy Ghost" (Didron, 1, 439, Eng. tr.).
Now Atum was the holy spirit in the escha=
tology
of Annu; the first who ever did attain that status in theology. His consort=
was
Iusaas, who, in the character of Hathor, was the female holy
spirit, as the dove. Their child was Iusa, the Egyptian Jesus. This =
was
he who says, on rising from Amenta as a spirit, "I am the dove, I am t=
he dove"
(The "Menat." Rit., ch. 86). Thus, the
gnostic mystery of the dove is traceable to Atum as the holy
spirit, and to Iusaas-Hathor as the Mother of the Coming Son (Iusa),=
he
who emanated from them as the dove. This mode of incarnation is followed by=
a
second descent of the holy spirit in the baptism=
of
Jesus. "Lo, the heavens were opened unto him, and he saw the Spirit of=
God
descending as a dove, and coming upon him; and lo, a voice out of the heave=
ns
saying, This is my beloved son in whom I am well
pleased." Thus, the child that was conceived of the virgin in the first
descent of the spirit is authenticated as son of the father at the time of =
the
second
764 ANCIENT EGYPT
descent of the holy spirit as the d=
ove. And
this, as Egyptian, is the doctrine of the dual Horus, who was born of Isis,=
the
virgin, and afterwards begotten in spirit as the beloved son of Ra, the holy spirit. Jesus when mothered
by the virgin-dove, whether at On or Bethlehem, is Iusa the coming child of
Hathor-Iusaas; and Jesus when authenticated by the bird from heaven is Iusa=
as
the son of Atum-Ra, the holy spirit who is fathered
by the dove. This fatherhood of Jesus in his baptism is vouched for by the =
writers
of the canonical Gospels. And in "the Gospel according to the
Hebrews," Jesus speaks of His "Mother, the Holy Ghost." He s=
ays,
"the Holy Spirit, my mother, took me and bo=
re me
away to the great mountain, called Thabor." Which =
can be
understood as a saying of Iusa, the Egyptian Jesus.
Iusa of Annu went to Rome as Ichthon of Annu. Jesus went to =
Rome as Ichthus, =
the
fish. The black Iusa went to R=
ome
as the Bambino. He went to Rom=
e
as the ass-headed Iu, and also is the dove as bi=
rd of
resurrection in the Catacombs. He is found there in the several characters =
of
Horus, Serapis, Mithras, and under various types. But nowhere is the "=
historic"
personage discoverable, living or dead, in subterranean Rome.
According to the Osirian eschatology in t=
he
Ritual, Horus, the son of God, was with his father in heaven before he
descended to our earth as the bringer of peace and goodwill (hetep) to men.=
In
coming forth from heaven, he is said to reveal himself by disrobing himself=
to
present himself to the earth. He issues forth as Horus, the son of Isis, the
child of the Virgin Mother, saying, "I am Unbu." That is, "I=
am
the Branch." He also describes himself as the mortal Horus who was born
blind and dumb in "the abode of occultation," En-arar-ef (Rit.,
ch.71). Jesus is born at Bethl=
ehem,
in the house of bread. Horus comes forth in Annu, the place of bread. The
vesture of Horus is girt on him by Tait, the goddess of food. This answers =
to
the swaddling-clothes in which the child was wrapped when the mother laid h=
im
in a manger. Offerings are made to the child who is received by the worship=
pers
with "bendings of the head in Annu" (Rit., ch. 82). The reason why
the divine child should be born in a manger is not because there was lack of
room in the inn, but because the child had been previously born as a lamb o=
r a
calf before the type was humanized, and when the crib, or manger, was the
earliest cradle of the little one. The birth of the babe in a manger was
anciently exhibited in Egypt,
and the origin is traceable to-day. The mother can be identified with the
cattle-shed and the manger. For instance, Hathor was the hat or hut; Nephth=
ys
is the house; Isis, the seat; the old fi=
rst
mother Apt was the crib; and Apt the crib is also the manger which was a ty=
pe
of the cattle-shed when her offspring was a calf. The Apt was the birthplace
when this was the womb of Apt, the water-cow. The name was then applied to =
the
manger, the crib, the hold of a vessel, and to the city of Apt,
or Thebes, in Egypt, which is the city of t=
he
manger by name. The child born in a manger or Apt =3D crib is the wise way =
of
showing a continuity of type which survived in Egypt down to Ptolemaic times=
. The
child was incarnated to live and eat the bread of Seb =3D Joseph beneath th=
e tree
of Hathor - one of whose names is Meri. In various legends, the child was
brought forth beneath the tree, and in our ancie=
nt
carols the tree, as a cherry-tree,
THE JESUS-LEGEND IN ROME 765
bows down for Mary to eat of its fruit at the
command of the child, who is yet in the mother's womb. The oblations offere=
d in
Tattu and the adorations made in Annu are the same as in the story of the M=
agi,
who bring their presents and bow down before the babe in Bethlehem. This rebirth is referred to =
in the
tale of Sanehat: "Thou shalt see thyself come to the blessed state, th=
ey
shall give thee the bandages from the hand of Tait, the night of applying t=
he
oil of embalming" (Egyptian Ta=
les,
p. 114, Petrie); where the making of the Karast-mummy is a type of the birt=
h of
the Christ or Anointed. Horus comes to record the words of God the father w=
ith
his mouth; the same mouth that draws to it the spouse of Seb as wet-nurse f=
or
the child. Like Jesus in the Christology of John, he is the Word made flesh;
and the spouse of Seb is the prototype of Mary, the spouse of Joseph, who is
portrayed as the suckler of Jesus in the Christian version of the legend. At
his coming there are cries of adoration in Suten-Khen, the royal birthplace,
and of exultation in An-arar-ef, the city of the blind. The whole cycle of =
the
gods is filled with satisfaction at seeing Horus inherit his throne to rule
over the earth. There are bendings in Annu where the different generations =
of
the Rekhet, the Pait, and the Hamemmat bow down before him. The evil Sut is
filled with consternation at what has taken place. This reception of the ch=
ild
in Annu, the house of bread, as a celestial locality, is the prototype of t=
he
jubilation heard in Bethlehem<=
/st1:place>.
When "Suddenly there was with the angel a multitud=
e of
the heavenly host praising God" (Luke ii. 13). These are the
acclamations uttered in Annu, on the divine babe making his appearance there
(Rit., ch. 125), and being declared the heir of Seb, the god of earth, from
whom he issued in the character of Iusa, the child of Iusaas. At his advent
Horus says the gods come to him with their acclamation, and the female deit=
ies
with jubilation, when they see him. Horus, in the litany of Ra, is called t=
he
son of Ra, proceeding from Tum. "He has placed your offerings before y=
ou;
he accords you the favour of receiving your portion as his father Ra comman=
ded.
He is his darling. He is his descendant upon the earth." "Show the
way to his spirit. Show him his dwelling in the midst of the earth." W=
hat
we may term the human history of Horus is passed in the earth of Seb, his
foster-father on earth, whose bread he eats, and in whose house he dwells w=
ith
Isis, the virgin mother. There is neither date nor history of Horus betwixt=
the
age of twelve and thirty years. The child-Horus quits the house of Seb and =
the virgin
to reappear in the house of his father Osiris in the earth of eternity. This
will explain why the youthful Jesus leaves his mother and his earthly father
Joseph to be about his heavenly father's business when he is twelve years of
age. Also, this fact in the mythical representation will account for there
being no further mention of Joseph in the Gospels after the journey to Jerusalem (Luke ii=
. 43, 50).
Seb ceases to be the foster-father and protector of Horus, who disappears f=
rom
the earth of time (or Seb) to reappear in the earth of eternity.
The infant Horus was suckled by Isis in solitude. She is said to have nursed him in
secret. No one knew the hiding-place, but it was somewhere in the marshes of
Amenta, the lower Egypt of the mythos. As an ear=
thly
locality, the place where Isis hid herse=
lf to
suckle her
766 ANCIENT EGYPT
child was identified in the marshes of the Del=
ta.
This part of the programme is fulfilled in the Gospel according to Matthew,=
and
there only, by the flight into Egypt.
So soon as the babe was born, "an angel of the Lord appeared to Joseph=
in
a dream, saying, Arise and take the young child =
and
his mother, and flee into Egypt."
And the child was there until the death of Herod, "that it might be
fulfilled which was spoken by the Lord, through the prophet, saying, Out of=
Egypt d=
id I
call my son" (Matt. ii. 13, 16). The child of the mother had to be tak=
en
down into Egypt
in order that the Son of God might be brought up out of it, and for the myt=
hos
to be fulfilled as biblical history.
At the birth of Horus the life of the you=
ng
child was sought by the evil Sut. The mother was warned of the danger by Ta=
ht,
the lunar god, called the great one. He says to her, "Come, thou godde=
ss
Isis, hide thyself with thy child"; and he tells her it is well to be
obedient. She is to take the child down into the marshes of lower
Egypt, called Kheb, or Khebt. There, says Taht, "these things will hap=
pen:
his limbs will grow; he will wax entirely strong; he will attain the dignit=
y of
prince of the double earth, and sit (or rest) upon the throne of his
father." Then the child and mother make their way to the papyrus-swamp=
s.
It is said that the plants were so secret that no enemy could enter there.
"Sut could not penetrate this region, or go about in Kheb."
Nevertheless the child was bitten by the reptile, as the story is rendered =
in
the sorrows of Isis, the pre-Christian mater dolorosa (Budge, The Gods of the Egyptians, vol. ii., ch. 14). "Horus in Kheb" (Egypt) was a title of the div=
ine
child. Kheb was in the north of Egypt,
and it was there that Horus passed his early days, and was reared in secret=
by
his mother Isis. Horus lands upon the earth of Seb at eventide. He sits upon
the seat of Ra, which is on the western horizon, and receives the offerings
upon the altars. He says, "I drink the sacred liquor each evening, in =
the
form of the lord of all creatures" (Rit., ch. 79). The descent of Horu=
s,
as a child, to earth was daily or yearly according to the mythos. Every nig=
ht
the sinking sun was received by the mother in the breeding-place, or Meskhe=
n,
of the western mount, where she prepared him (or he her) for his new birth
daily in the East. The point at which the god descends to earth at evening =
is
well portrayed in the oblong zodiac of Denderah. In this the child-Horus is
seated on the mount of the west=
ern
equinox in the sign of the Scales. The sign of the Scales, Makhu, was once =
the
sign of the autumn equinox, and at that point child-Horus touches earth for=
his
descent from heaven. In this sign the child is portrayed sitting on the mou=
nt
in the disc of the full moon. As seen by night, the mount of earth, or the
horizon, is the mount of the ecliptic, the meeting-point of earth and heave=
n.
The full moon is the mother who is Virgo in the previous sign, and in the s=
ign
of the Scales she has brought forth the child.
In the Gospel of pseudo-James (ch. 22) it=
is
John, the child of Elizabeth, who is sought for by Herod. "And Elizabeth groaned =
and said
with a loud voice, Mount of God, receive a mothe=
r with
her child. And suddenly the mountain was divided, and received them. And li=
ght
shone through to them." It is =
the
same story of the mother and child when applied to the infant John inst=
ead
of Jesus.
THE JESUS-LEGEND IN ROME 767
The opening of the mount is in the equino=
x, and
it is there the pursued ones attain safety by entering the earth to escape =
from
Apap, the devouring dragon. Seb is the Egyptian Joseph, as consort of Isis, the earth-mother and foster-father of the chi=
ld;
and at this point in the western equinox where Horus enters the earth or the
earth-life, Seb, as god of earth, takes charge of the child and mother to
convoy them on the way to the lower Egypt of Ame=
nta.
Going down into Kheb or lower Egypt, as
rendered in the Ritual, is descending to the secret earth of Amenta, where =
the
mother hid her infant in the marshes, when they were pursued by Sut, otherw=
ise
the crocodile. Now it is related in the Gospel of pseudo-Matthew (ch. 18), =
that
when Joseph and Mary were on their way to Egypt with the child-Jesus they c=
ame
to a certain cave, and "Behold there suddenly came out of the cave many
dragons, seeing which the youths cried out with excessive fear. Then Jesus
descending from the mother's lap stood on his feet before the dragons, and =
they
adored Jesus." In this scene, Jesus saves his father and mother from t=
he dragons,
which obey him; and the dragons we may consider to be crocodiles in accorda=
nce
with Hebrew use and wont. In the Ritual, there is a chapter on repulsing the
crocodiles in which Horus saves his father from the four crocodiles (these =
are
eight in the Turin=
text of the Ritual). "I am the one," he says, "who saves the
great one from the four crocodiles. I am the one who delivers his father fr=
om them."
"I am the one who cannot be overthrown by the principles and powers of
evil" (Rit., ch. 32), or, as it is otherwise rendered by Renouf: "=
;O
son who conversest with thy father, do thou protect this great one from the=
se
four crocodiles. I know them by their names and their way of living, and it=
is
I who protect his own father from them." He orders the crocodiles to go
back, one by one, to their quarters, and they obey him with docility. Ra has
given him possession of lower Egypt, in which the
living are destroyed, and the crocodiles or dragons of the waters do not
triumph over him (ch. 32, 9). Coming, as Horus, to make ready the horizon, =
he
repulses the crocodiles of darkness (ch. 136, 8, 9). The dragons of a
"certain cave" that is found upon the way to Egypt a=
re an
Egypto-gnostic version of the crocodiles of Amenta in the Ritual. Thus, the
animals in attendance on the child-Jesus in the apocryphal Gospels are
witnesses for the child-Horus. Horus, as the youthful sun-god on the horizo=
n,
is accompanied by the two lions, Shu and Tefnut. He is attended by the two
lions. He is lighted in their recesses by the two lions (ch. 3, 1, 2). The
power of two lions is represented by the head-dress of Horus. He is
strengthened by the double force of the two lions. He arrives each day in t=
he
dwelling of the two lions (ch. 78, 20-22), with the two lions who are his
protectors. It is also said of the Osiris, "He is furnished with two
lions" (ch. 144).
The lions are likewise in attendance upon=
Jesus
in the Gospels of the Infancy. The lions adored him, and kept him company in
the desert. They walked along with the child; bowed their heads before him,=
and
showed subjection by wagging their tails (Gospel of pseudo-Matthew, chs. 19=
and
35).
The "apocryphal" Gospels are no=
t a
mere collection of "foolish traditions" or fables forged or inven=
ted
to supply an account of that
768 ANCIENT EGYPT
period in "our Lord's" h=
istory,
respecting which the accepted Gospels are almost silent. They are disjecta membra of the original ma=
tter;
the mythos reduced to the state of Märchen; the story of the miraculous
child told as a folk-tale which was at last repeated as a history in the
Gospels with matter like the above omitted because it was too naturally
incredible, and could not be utilized by the most desperate expedient of
miracle.
When, or where, the mythos was no longer
interpreted astronomically, from lapse of the necessary knowledge, the
folk-tales and legendary lore began to take the place of the ancient wisdom
that was scientifically verifiable. Celestial localities were made geograph=
ical.
The descent of the little sun in the lower hemisphere is described as the
journey of the child-Horus into lower Egypt, accompanied by the Virgin Moth=
er
and Seb, or Joseph, the earthly father. It is observable that in an Egyptian
planisphere, according to Kircher, the god Seb is figured, on a large scale=
, in
the Decans of Scorpio, with the symbolic goose of earth upon his head. This=
, at
one time, marked the western equinox; the point at which the earth of Seb, =
or
the mountain, opened to protect the mother and child, when they sought refu=
ge
from the dragon, the scorpion, or serpent that stung the infant on the way =
to
Egypt in the nether earth, and where "earth helped the woman" (Re=
v.
xii. 16) in her flight.
The origin of the "Holy Family"=
can
be traced to this initial point of the journey down to Egypt. =
The moon
at full was the mother with the child who rode upon the ass attended by the=
old
man Seb. This was the "woman clothed with the sun and the moon under h=
er feet, and upon her head a crown of twelve stars,"=
who
was persecuted by the crocodile of darkness. At the autumn equinox the Apap=
-reptile
reared its loathly form from out the abyss to pursue the mother and destroy=
her
Babe. But the earth opened and helped the woman, or Seb protected her as fo=
ster-father
to the child of light. According to the astronomical mythos, the Pool of
Putrata, or lake of darkness, lay upon the western side of the mount. This =
was
the habitat and lair of the dragon, "eternal devourer is its name"
(ch. 17, 40, 44). Here the reptile lurks and watches the "bight of
Amenta" for its prey. With wide-open jaws of the crocodile it swallows=
the
sinking stars (in the mythos), and the souls that fall into darkness (in the
eschatology). Above all, the dragon of darkness lies in wait for the virgin
mother and her forthcoming child, who is the saviour of vegetation and
preserver of the light. The journey into Egypt can be followed a little
further in the Gospels of the Infancy. The Arabic Gospel says the mother and
child remained three years in Egypt, and the Lord Jesus wrought very many
miracles in Egypt, which are not found written either in the Gospel of the
Infancy or in the perfect Gospel (Cowper, H. B., The Apocryphal Gospels, p. 191). The child-Jesus in Egypt is the child-Horus in Egypt, =
and the
traditions of Horus have been assigned to an "historic" Jesus.
"These," as Wiedeman puts the cart before the horse, "have
affected a series of Coptic texts which, in making use of the well-known
apocryphal account of Christ's journey through Egypt as a child, describe t=
he
triumphal march of the Saviour along the valley of the Nile, and relate how=
he
drove his foes from place to place,
THE JESUS-LEGEND IN ROME 769
destroying them as he went" (Religion of the Ancient Egyptians,=
p.
77, Eng. tr.).
According to the Gospel of pseudo-Matthew=
, the
Holy family, fleeing from the murderer Herod, came into the borders of
Hermopolis and "entered into a certain city of =
Egypt which is called
Sotinen." Nothing has been made of this statement geographically. But
Sotinen evidently represents the Sutenhen (earlier Suten-Khen) of the "=
;Book
of the Dead" (ch. 17). This is a celestial locality of great importanc=
e to
the legend of Horus in Kheb. In "the childhood of Jesus, according to
Thomas," one year is thus accounted for. "Now when they had come =
into
Egypt
they found a lodging in the house of a certain widow, and they lodged one y=
ear
in the same place" (ch. i.). It may be remembered that in one of her
characters Isis is the widow of the dead
Osiris. In a small papyrus now at the Louvre there is an incantation against
the evil serpent that stung the infant, in which the goddess Isis is the
speaker. She says, "I am Isis the widow, broken with sorrow"
(Deveria, Catalogue des Manuscrits =
Eg. du
Louvre). Isis is the original widow =
who
has an only son, and it is she who seeks the lost Osiris, and brings him to
rebirth as Horus, her child, in the house of the widow. In the Kamite versi=
on
of the journey into =
Egypt
the Herrut-reptile takes the pl=
ace of
Herod, and the child-Horus is bitten by the serpent, though not stung to de=
ath.
This event occurred when Isis was about to go down into Egypt f=
or the
safety of her child. M. Revillout (in 1881) described a Demotic papyrus at =
Leyden, which gives an account of the attack made o=
n Horus
by the serpent. This text corroborates the statement of Plutarch and Aristi=
des
(Apology, par. 12) that the sce=
ne of
the serpent's attack was in Syria.
It occurred when Isis was about to go down into Egypt, for Horus, the divine =
heir,
to take possession of his father's kingdom. When Isis and the child were
setting out, Horus began to weep and cry because the serpent had stung him =
(Proceedings of the Society of Biblical=
Archy.,
May, 1892, p. 372). Isis protects her ch=
ild
and heals his wound. This is the journey of the virgin mother from Syria down into Egypt, as represented in the
mythos. The massacre of the Innocents is a common legend. In the Jewish
traditions there is a massacre of the little ones at the time of Moses' bir=
th,
in which the Pharaoh plays the part of the monster Herod. So universal was =
this
murder that no distinction was made betwixt the children of the Egyptians a=
nd
the Jews. On the day that Moses was born the astrologers told Pharaoh they =
had
seen in the stars that the deliverer of the Jews had been born that day, but
they could not tell whether his parents were Egyptian or Jewish. Therefore
Pharaoh kills not only all the Jewish boys born that day, but also all the
Egyptians (for authorities see Proc=
eedings
of the Society of Biblical Archaeology, December 4, 1888). It is the ol=
d,
old story of the child that was born to be king in defiance of all obstacle=
s.
The origin of the innocents that were mas=
sacred
by the monster Herod can be traced in accordance with the ancient wisdom. A
primitive soul of life was derived from the elements; the soul of Shu from =
wind
or air; the soul of Seb from the earth; the soul of Horus. son
of Ra, from the sun, which became the supreme source of the
770 ANCIENT EGYPT
elemental souls that preceded a human=
soul.
When the solar force was looked upon as the highest soul of life in nature,=
the
souls of future beings were considered to be emanations from the sun as a
source of life in external nature that was superhuman. This gave rise to the
class of beings known as the Hamemmat, which originated as germs of soul th=
at
issued from the sun. They are described as circling round the solar orb in
glory. The word hamemmat signifies that which is unembodied or not yet
incorporated. We might say the hamemmat were pre-existing souls when souls =
were
derived from the elemental forces in the germ, and the highest of these was
solar. They are the germ-souls of future beings which originate as children=
of
the sun portrayed in a human form. As offspring of the sun, they are called=
the
children of Horus, who, as the child-Horus, is one with them; and if they c=
an
be destroyed in the germ, or, as the Ritual has it, in the egg, the devoure=
r of
souls may succeed in slaying the divine heir himself, who is destined to br=
uise
the serpent's head and win the victory over all the powers of evil as the l=
ord
of light and link of continuity in life. Being at enmity with the sun, the
reptile of darkness seeks to devour the new-born child of light. For that
purpose he lies in wait till the woman clothed with the sun shall bring for=
th.
He seeks the life of the young child-Horus, and other lives are involved in
taking this. For Horus is the head of the solar race, t=
he
hamemmat or future beings that issue from the Eye of the sun. These
future souls are called the "issue of Horus." They are the Innoce=
nts
of the legend that are supposed to suffer, whereas the child of light, the
divine offspring of the solar god, is sure to escape from the coils of the
monster who has been rendered anthropomorphically as the ruling tyrant - the
monster Herod in a mortal guise. Thus, if any little children were murdered=
by
the Apap-monster, the dragon of darkness, these would be the offspring and
issue of the solar disk in the domain of physical phenomena - little ones t=
hat
were neither human nor spiritual beings, but the seed or germs of souls abo=
ut
to be. The parallel to the slaughter of the innocents can be traced in what=
is
termed "the slaughter which is wrought in Suten-Khen"; that is, in
the khen or birthplace where the young child-Horus was reborn as the royal
Horus. Each one of the manes or the "younglings of Shu" had to pa=
ss
through this place of rebirth where the Herrut-reptile lay in wait. Chapter=
42
is the one "by which one hinde=
reth
the slaughter which is wrought in Suten-Khen." Here the manes spea=
ks
in the character of Horus the babe. "I am the babe" is said four
times. As human manes, he is one of those who may be destroyed, but is safe=
so
far as he has become assimilated to Horus. He tells the reptile, the herrut=
=3D
Herod, that he is not to be seized or grasped by him, and that neither men =
nor
gods, neither the glorified nor the damned can inflict any injury on him wh=
o is
Horus the divine child, born and bound to fulfil his course as the ever-com=
ing
One, who "steppeth onward through eternity" (ch. 42). Sotinen, &q=
uot;a
certain city on the borders of Hermopolis," is the dreaded place in
Amenta, where the slaughter of the innocents was periodically wrought. The would be destroyer of the child is addressed in on=
e of
his reptile-forms, "O serpent Abur!" (the
name rendered "great thirst" is
THE EGYPTO-GNOSTIC JESUS 771 <=
/span>
equivalent to that of the dragon of dr=
ought),
thou sayest this day "the block of execution is furnished (Rit. ch. 42=
),
and thou art come to contaminate the Mighty One." In another chapter H=
orus
exults that in making his descent to the earth of Seb for putting a stop to=
evil
his nest is safe. "Not to =
be
seen is my nest. Not to be broken is my egg. I have made my nest on the
confines of Heaven" (Rit., ch. 85). He rejoices on account of his esca=
pe
from the slaughter of the innocents which followed his descent into the ear=
th
of Seb. Thus in the Osirian mythos the child-Horus was with the widow in
Suten-Khen, and in the Gospel of the Infancy it is the child-Jesus with the
widow in Sotinen.
THE EGYPTO-GNOSTIC JESUS.
On one line of its descent the Jesus-lege=
nd was
brought on to Rome from Egypt by the mystery-teachers whom we term Egypto-g=
nostics,
and whose Jesus was no Word-made-flesh in one historic form of personality,
either at Nazareth or at Bethlehem, but was absolutely non-historical. One =
of
the most important of all the written gnostic remains is the Pistis Sophia. And whether we look=
on
this as the work of Valentinus or another, it continues the Jesus-legend fr=
om
the Egyptian source, and constitutes a further link betwixt the genuine myt=
hos
and the spurious history.
These books of Ieou are the books of Jesu=
s,
like the "Wisdom of Jesus" in the Apocrypha and the lately discov=
ered
"Sayings of Jesus," that is, when the only real Jesus has been
discovered in Iusa the son of Iusaas, he whose Jewish name is Ieou, Iao or =
Iah,
as derivatives from Iu, in Egyptian. The two boo=
ks of
Ieou are said to contain the Mysteries, the first being the lesser, the sec=
ond
the greater mysteries, as the Pisti=
s Sophia
carefully explains. Here we reach the Egyptian rootage of the Jewish Ieou, =
whom
the Pistis Sophia calls "I=
eou
the first man, the legate of the first order" (p. 333). Now as Atum was
the first man, the created man, who under one of his names was Iu, the Egyptian Jesus, this also tends to identify the
Egypto-gnostic Ieou with Iu-em-hetep, the author of the Sayings and the boo=
ks
of wisdom which included these books of Ieou. One of the two books had the
general title of The Book of the Gr=
eat
Logos, according to the Mystery, an equivalent for the Logoi or Sayings=
of
Jesus, which were Christianized as the Logia
Kuriaka or Sayings of the Lord, and on which the canonical Gospels were
eventually founded.
Pistis Sophia<=
/span>, like the Ritual, is mainly=
post-resurrectional, with the brie=
fest
allusion to the earth-life. It begins with the after-life in which Jesus ha=
s risen from the dead, like Amsu the good shepherd. It o=
pens
with the resurrection on the Mount of Glory, the same as the Ritual. The
localities, like those in the Egyptian book, are not of this world. They ar=
e in
the earth of eternity, not in the earth of time. Pistis Sophia begins where the Gospel story comes to an end. Je=
sus
rises in the Mount of Olives, but not on=
the
mount
772 ANCIENT EGYPT
that was localized to the east of Jerusalem. The Mount of Olives, as Egyp=
tian,
was the mountain
of Amenta. It is te=
rmed Mount Bakhu,
the Mount of the Olive-tree, when the green dawn was represented by this tr=
ee
instead of by the sycamore. Mount
Bakhu, the Mount of=
the
Olive-tree, was the way of ascent to the risen Saviour as he issued forth f=
rom
Amenta to the land of spirits in heaven (Rit., ch. 17). So when the
Egypto-gnostic Jesus takes his seat upon the Mount of
Olives or the Olive-tree, he is said to have "ascended in=
to
the heavens" (Pistis Sophia,
Mead, G.R.S., whose version is the only one in English: London, 1896). Jesus
"descended into hell," according to the Christian creed. This for=
ms
no part of the Gospel-legend, but we find it in the Book of the Dead; also =
in Pistis Sophia. Hell or Hades in Gr=
eek is
the Amenta, as Egyptian. Horus descends into Amenta, or rather rises there from the tomb, as the
teacher of the mysteries concerning the father, who is Ra the father in spi=
rit
and in truth. This descent into the under-world is spoken of by Horus in the
Ritual (ch. 38). He goes to visit the spirits in prison or in their cells a=
nd
sepulchres. Those "who are in their cells," the manes,
"accompany him as his guides." His object in making this descent =
is
to utter the words of the father in heaven to the breathless ones, or the
spirits in prison. The passage shows the speaker as the divine teacher in t=
wo
characters on earth and in Amenta. Speaking of Ra, his father in the spirit,
Horus says, "I utter his words to the Men of the present generation,&q=
uot;
or to the living. He also utters them to those who have been deprived of
breath, or the dead in Amenta. So in the Pistis
Sophia the gnostic Jesus passes into Amenta as the teacher of the great=
er
mysteries. As it is said of his teaching in this spirit=
-world,
"Jesus spake these words unto =
his
disciples in the midst of Amenta" (p. 394, Mead). Moreover,=
a
special title is assigned to Jesus in Amenta. He is called Aber-Amentho. &q=
uot;Jesus,
that is to say Aber-Amentho," is a formula several times repeated in Pistis Sophia. <=
/p>
According to the Ritual, a
glorious "vesture" is put on in the place where the human =
soul
becomes eternized or is made immortal. This is represented in the mystery of
Tattu, where the body-soul in matter (Osiris) is blended with the holy spirit Ra; the female with the male (Tefnut with =
Shu),
or Horus the child of twelve years with Horus the adult of thirty years. The
transaction occurs on the day that was termed "Come thou to me"
(Rit., ch. 17). This call is reproduced in the Pistis Sophia as "Come unto us" on the day of
Investiture, when Jesus puts on the divine vesture in his character of
Aber-Amentho, or Lord over Amenta, a title which identifies the Egypto-gnos=
tic
Jesus with Horus in Amenta. The call is made to him by the attendant spirit=
s,
"Come unto us, who are thy fellow-members"; "Come unto us, f=
or
we all stand near to clothe thee with the first mystery (that of the father=
) in
all his glory"; "Come therefore quickly, that thou mayst receive =
the
full glory, the glory of the first mystery," the mystery of God the fa=
ther
(P.S. 16-19).
The Pistis
Sophia is a book of those Egypto-gnostics with whom the Father-God is I=
eou
=3D Ihuh, and God the son is Iao =3D Iah (P.S.,
B. 2, 192, 193, Mead). It contains an Egypto-gnostic version of the mysteri=
es,
astronomical and eschatological.
THE EGYPTO-GNOSTIC JESUS 773 <=
/span>
Relics of the ancient wisdom have been pi=
ously
preserved in this, the most important of all the gnostic remains, i.e., for the purpose of establish=
ing a
link betwixt the Egyptian origins and the canonical Gospels, and for showing
how the "History" was concocted. The Jesus who is teacher of the
twelve in Pistis Sophia is the =
Egypto-gnostic
Jesus who had been from of old the ever-coming son of the eternal father, w=
hom
we trace by nature and by name as far back as the time of Ptah in Memphis. This is =
the
Jesus, or the Horus, of the Egyptian mysteries, and not of any Judean
biography. In the religion of Atum-Ra the names of Horus and of Iu or Jesus were employed to denote the same character=
, and
both names were continued for the one type by the Egypto-gnostics. The gnos=
tic
Jesus is the son of God who had been with the father from eternity. Hence i=
t is
he alone who knows the father and is able to expound the mystery of his nat=
ure
to the Twelve. This is the first, great and only ineffable mystery, which is
before all others and embraces all the rest. Jesus proceeding from the fath=
er
as a spirit, divine in origin, impersonates the soul that became incarnate =
in
the human form. The great primordial and ineffable myst=
ery,
from which the others radiate, and in which the total twenty-four revolve as
the central source of an eternal evolution and involution, is the mystery of
God the father becoming God the son. God the father is the holy spirit represented by a bird. This bird in the Eg=
yptian
symbolism was the hawk, or dove. In the gnostic version it is the dove. One
chief difference between the two birds is in the dove being a type of the
mother and child, whereas the hawk was the bird of the father, Ra, and the =
son;
the holy Spirit, and Horus the son of the father=
. In
the Pistis Sophia the son proce=
eds
from the father in the likeness of the dove where Horus proceeded from the
hawk-headed Ra in the likeness of a hawk. Under whichever type the duality =
of
the father and son was indicated by one bird as symbol of the God in spirit,
who was over all the powers which had been (elemental or astronomical) rule=
rs
in the realms of matter from the beginning.
The gnostic Jesus utters the Sayings or Logia Kuriaka on the mount, and is=
also
the revealer of the greater mysteries of Amenta. According to the Pistis Sophia, when Jesus expounde=
d the
greater mysteries to the twelve it is said "Jesus spake these words to=
his
disciples in Amenta" (Book=
s of
the Saviour, P.S. 394, Mead). H=
e had
previously taught the lesser mysteries to the twelve disciples in the life =
on
earth. It is the same with Jesus as with Horus in Amenta. When Horus passes
from the life on earth he rises from the tomb wearing the double feather and
wielding the whip as his sign of sovereignty. He is Amsu-Horus, Lord of Ame=
nta.
This is the title of the gnostic Jesus, who is designated "Jesus, that=
is
to say Aber-Amentho" - which we take to be Jewish-gnostic for Jesus, t=
he
mighty or great one, who in his resurrection is the Lord or Master over Ame=
nta
(Books of the Saviour, Pistis Sophi=
a,
358, Mead). And Jesus "Aber-Amentho" is an Egypto-gnostic equival=
ent
for Osiris "Khent Amenta."
The mysteries of Amenta, as in the Book of
Revelation, are more or less repeated in the mysteries of Pistis Sophia which contains sufficient data to identity a gnos=
tic
version with the Kamite original.
774 ANCIENT EGYPT
There are twelve divisions in Amenta corr=
esponding
to the twelve hours of darkness. Twelve gates or doors successively enclose
twelve sections of space, and the doors are guarded by twelve serpents, one=
serpent
"to each door." These twelve divisions of the nether regions are
repeated in Pistis Sophia as tw=
elve
dungeons of infernal torment. The surrounding gloom is represented by the
Apap-dragon of darkness. As it is said, "the outer darkness is a huge
dragon with its tail in its mouth" (B. 2, 320). There are twelve ruler=
s or
guardians to the twelve dungeons who take the place of the Egyptian twelve
serpents (Book of Hades, Records, vol. 10). They have the f=
aces
of serpents, dragons, basilisks, crocodiles, cats, vultures, bears and other
beasts; for, as it is said of the rulers of "these twelve dungeons whi=
ch
are inside the dragon of outer darkness," "each hath a name for e=
very
hour, and each one of them changeth its face every hour" (B. 2, 322). A
dog-faced demon, called the eternal devourer, who lives upon the damned, is
described in the Ritual (ch. 17). The deceased prays to the great Osiris,
"Deliver me from that God who liveth upon the damned, whose face is th=
at
of a hound, but whose skin is that of a man, at the angle of the pool of
fire." This "dog-faced one" and his rivers of fire reappear =
in
the Pistis Sophia. Certain sins=
are
to he renounced in order that the manes may escape from "the judgment =
of
that dog-faced one" and from the "judgments of Amenta," &quo=
t;from
the fires of Amenta," and "from the torments which are in
Amenta" (B. 2, 255-256). Knowing the magical names in Amenta has the s=
ame
power, according to the Pistis Soph=
ia,
as with the Book of the Dead. For instance, the dragon of outer darkness has
twelve names written on the doors of its dungeons, and, as it is said,
whosoever shall understand the mystery of one of the names, if he is abando=
ned
in the outer darkness and he pronounceth the name of the dragon, he shall be
saved and receive the treasure of light (B. 2, 335, Mead). To know the name=
was
to obtain possession of the magical word of power which meant salvation.
In the Egyptian hall of judgment there are
forty-two assessors, and the deceased has to plead in their presence that he
has not broken any of the forty-two commandments (Rit., ch. 125). A version=
of
these is retained in the Pistis Sop=
hia
in the shape of forty-four renunciations, two having been added to the Egyp=
tian
forty-two. By renouncing these forty-four sins the deceased is saved from t=
he
dog-faced devourer of souls, from the dragon of outer darkness, from Ialdab=
aoth
=3D Sut, prince of the powers of darkness, and from the torments of the twe=
lve
dungeons of the outer darkness, all of which are Egyptian. The lesser myste=
ries
were astronomical; the greater mysteries are spiritual. The astronomical na=
ture
of the "lesser mysteries" is convincingly shown in the Pistis Sophia; also the astronomic=
al
origin of the Twelve who were taught those mysteries by the Egypto-gnostic
Jesus sitting on the mount. The
mystery of the five supporters, the mystery of the seven amens or seven voi=
ces
(in the heptanomis), the mystery of the nine guardians of the three gates of
the treasures of light (=3D the Put-circle of the nine gods who were in thr=
ee
threes), the mystery of the great forefather, the mystery of the triple pow=
ers
or of the trinity, and lastly the mystery of the twelve saviours who preser=
ve
the treasure of light
THE EGYPTO-GNOSTIC JESUS 775 <=
/span>
in heaven and on earth, are all identifiabl=
e as
primary types in the astronomical mythology of Egypt.
The teacher of the mysteries is an Egypti=
an type.
He was the Her-Seshta. Brugsch enumerates seven classes of such teachers: (=
1)
the mystery-teachers of heaven; (2) the mystery-teachers of all the lands,
which were first of all celestial; (3) the mystery-teachers of the depth
(Amenta); (4) the mystery-teachers of the secret word; (5) the mystery-teac=
hers
of the sacred language; (6) the mystery-teachers of Pharaoh; (7) the
mystery-teachers who examine words. The divine child manifests to men as
expounder of the mysteries or revealer of the hidden wisdom of which he is =
the
word, the sayer, or the teacher. The teacher of the lesser mysteries was
child-Horus or Iusa, the youth of twelve years. These were the mysteries of
matter and of mythology revealed by the child of the mother at his first
advent. The teacher of the greater mysteries was Horus the adult, who expou=
nded
the nature of the fatherhood, the begettal or duplication of the divine sou=
l,
and all the other mysteries of the resurrection in and from Amenta, as the =
son
of God the father in heaven. But the Egypto-gnostic Jesus is the fulfiller =
of
both the first and the second advent; the first as the child of twelve year=
s,
the second as the Horus of thirty years; the 'first in the life on earth, t=
he
second in Amenta; the first as solar in the astronomical mythology, the sec=
ond
as spiritual in the eschatology; the first as the utterer of parables, the
second as the expounder of the greater mysteries.
In vain do we try to make out the doctrin=
al
mysteries of the eschatology, whether it is called Egyptian, Hebrew, Coptic,
Gnostic, or Christian, until we have mastered the mytho=
logy.
Without this foundation there is no foothold. Neither is there any help in =
an
exoteric version of the esoteric wisdom. The group of powers was seven or
eight, nine or ten, before it included the twelve. And the character is the
same in the mythos when the group is twelve as when it was ten or nine, eig=
ht
or seven or four-that is, it was astronomical.
Pistis Sophia<=
/span> commences formally after th=
e manner
of an historic document, whilst being, from beginning to end, entirely non-=
historical.
It opens with a date that is astronomical, and also with what the Ritual te=
rms
"the manifestation to light" at the time of full moon - that is, =
when
the eye was full or the circle complete in Annu, where the divine heir was
born. "It came to pass, when Jesus had risen from the dead in the first
advent, that he passed eleven (should be twelve) years speaking with his
disciples and instructing them up to the regions of the first statutes only=
and
up to the regions of the first mystery - the mystery within the veil - the =
veil
that was rent in death, which is before all mysteries, because it is the
mystery of the One Eternal God and the son who issues from the father in the
likeness of a dove, just as Horus issued from the father in the likeness of=
the
hawk or dove, or the canonical Christ as the dove. "It came to pass,
therefore, that the disciples were sitting together on the Mount of Olives,
speaking of these things, rejoicing with great joy, and being exceedingly g=
lad,
and saying one to another, 'Blessed are we before all men who are on earth,=
for
the Saviour hath revealed this unto us, and we have received all fulness and
all perfection'" -
776 ANCIENT EGYPT
as these were received upon Mount Bakhu,
the Mount of the Olive-tree, in the ascent of Horus from Amenta. "And
while they were saying these things the one to the other Jesus sat a little
apart from them." "It came to pass, therefore, on the fifteenth d=
ay
of the month, Tyb; (or Tobe), the day of the full moon, on that day when the
sun had risen in its going, that there came forth a great stream of light
shining exceedingly. It came forth from the light of lights. And this strea=
m of
light poured over Jesus and surrounded him. He was seated apart from his
disciples and was shining exceedingly. But the disciples saw not Jesus beca=
use
of the great light in which he sat, for their eyes were blinded by the great
light" on this, the Egypto-gnostic mount of the transfiguration (pp. 4=
, 5,
Mead). (By the bye, the fifteenth of the month Tyb; in the esoteric Gospel =
sounds
somewhat suggestive of "the fifteenth year of the reign of Tiberius&qu=
ot;
in the exoteric Gospel according to Luke.) "And Jesus said to his
disciples, I am come from that first mystery which is also the last
mystery" of the four-and-twenty mysteries which he had now come to
expound, because "his disciples did not know that mystery." =
In the Egyptian tale of Khamuas, Si-Osiri=
s, i.e. Horus the son of Osiris, comes
forth from Amenta to spend twelve years on the earth. This has an important
bearing on the statement in the first part of Pistis Sophia. The time spent by Horus the elder in the great h=
all
of Seb, or on earth, in mortal form, was twelve
years in the original mythos, this being the Egyptian limit of child-li=
fe. It is twelve years in the tale of Kham=
uas.
But in the Pistis Sophia the ti=
me is
given as eleven years, which has the vagueness of the märchen. This te=
nds
to show the origin of the tradition reported by Irenaeus, that the ministry=
and
teaching of Jesus extended over a vague period of ten or more years, and th=
at
the Lord lived on to be an old man, the old man being a literalized version=
of
the old child, Har-Ur, the elder Horus (Iren., B. 2, ch. 22. 5). During tho=
se
twelve years he was the child of the mother only, as in the Gospels of the
Infancy. He is her Word or logos, and the teacher of those lesser mysteries
that led up to the one great ineffable mystery which was now held to be the
source of all the rest.
We hear little of the wonderful child as =
divine
teacher in the canonical Gospels, but some of the excluded matter appears in
the apocryphal Gospels. In the canonical Gospels the child-Jesus is the tea=
cher
at twelve years of age. This corresponds to Horus as wearer of the lock, an=
d to
Iu-em-hetep, the youthful sage, each of whom had been portrayed as the typi=
cal
teacher twelve years old. It was during those years that the child-Horus or
child-Jesus taught. Something of this may be read in the so-called "ap=
ocryphal
Gospels," ignorantly supposed to contain the lying inventions concocte=
d by
the gnostic heretics to discredit and destroy a veritable human history. Th=
ere
is a very naïve confession=
in
the "Arabic Gospel" that, during the first three years of the
infancy, the child-Jesus "wrought very many miracles in Egypt w=
hich are
not found written either in the Gospel of the Infancy or in the Perfect
Gospel" (ch. 25). Such stories had been told for ages of the child-Hor=
us,
who was a miracle-worker in and from the womb; and also of the <=
/span>
THE EGYPTO-GNOSTIC JESUS 777 <=
/span>
child as Jusa, son of Atum-Ra, and earlier sti=
ll of
Iu-em-hetep, the son of Ptah. The miracles were a mode of demonstrating the
divinity of the ever-coming little one, Iu-Su. At three years of age he
performs the miracle of making a dead fish live (Latin Gospel of Thomas, B.=
3, ch. 1). At five years of age he takes clay and models =
twelve
sparrows, which he commanded to fly, whereupon they lived and flew aloft (L=
atin
Gospel of Thomas, B. 2, ch. 2). Horus or Jesus,
Egyptian, Jewish, or Gnostic, the little hero of the mythos, is one and the
same divine son of the Virgin in mortal guise.
Horus, at his coming-forth from Amenta, a=
s the
Word or Teacher, says: "I make my appearance on the seat of Ra, and I s=
it
upon my seat which is upon the horizon" (Rit., ch. 79). The horizon
and the mount are identical in Egyptian, and this seat of Ra, the father in
heaven, assumed by Horus in his ascent from Amenta, is the mount of earth
according to the solar mythos - that is, the mount of sunrise, which is Mount Bakhu
in Egyptian, the Mount of the Olive-tree, the prototypal Mount
of Olives. In the Pist=
is
Sophia Jesus takes his seat upon the Mount of Ol=
ives
as the divine teacher, word or logos, who utters the Sayings to his discipl=
es.
This is the advent of Jesus which is dated the fifteenth day of the Egyptian
month Tybi, the day of full moon, by which the resurrection or new birth was
always reckoned. This month in the Alexandrian year (B.C. 25) began December
27th, which is near enough as a date for the nativity at Christmas, when
measured in the circle of precession. The "coming-forth to day" is
illustrated by the great flood of light that emanated from the light of lig=
hts
and "enveloped him entirely." "The multitude of the heavenly
host praising God" (Luke ii. 13) is described. "And all the angels
with their archangels, and all the powers of the height, all sang from the
interior of the interiors, so that the whole world heard their voice."=
"But the disciples sat together and were in the greatest=
possible
distress" (B. 1, p. 6, Mead). In the Ritual when Horus stands o=
r is
seated (on the Mount of the Olive-tree) "in the (human) form of that g=
od
who is raised aloft upon his pedestal" or his papyrus, it is said &quo=
t;the
gods come to him with acclamation, and the female deities with
jubilation." "They rejoice at his beautiful coming-forth from the
womb of Nut," or, as it might be rendered, the womb of Meri, for Meri =
=3D
Mary is another name for Nut the mother-heaven (Book of the Dead).
The gnostic Jesus, on emerging from Ament=
a,
takes his seat as teacher of the twelve disciples on the Mount
of Olives. The way up from Amenta for the sun-god in the solar
mythos was on the eastern side of the four-faced mount of earth which on th=
at
side was known as Bakhu, the Mount of the Olive-tree. The way of ascent, wo=
rked
out in the mythos, served for the manes in the eschatology. Thus Jesus in t=
he
ancient character of sun-god, or as the divine child who taught, or who was=
the
word in mortal guise, attains the landing-stage upon the Mount
of Olives or the olive-tree of dawn, when he issues in or from
Amenta, like Horus in the tamarisk, as Jesus of the resurrection. The divine
child is not merely born in human guise, but also as the youthful solar god.
Hence in the beginning of the narrative the disciples are sitting round him=
on
the Mount of Olives
778 ANCIENT EGYPT
with Jesus shining like the sun in glory (P.S., B. 1,4). The scene had been
already set in the astronomical mythos. He images the sun-god on the mount:=
the
twelve are round him in the zodiac. And, as it is noted, although Jesus is =
in
their midst, he is "a little apart from his disciples."
Thus Pistis
Sophia shows the physical foundation of the mysteries. Astronomical sci=
ence
was taught as matter of the mysteries, but the science being physical these
were classified as the lesser mysteries, whereas the greater mysteries were
eschatological. The twelve on earth, or in matter, were the companions of e=
lder
Horus, the son of Isis, the suffering saviour. The twelve in Amenta are the
associates of Horus, the triumphant saviour, the beloved only-begotten son =
of
God the father. The twelve with Horus or Jesus risen
from Amenta are freed from the environment, the darkness, the stains of mat=
ter,
as pure spirits to be wholly perfected. They have attained the beatific vis=
ion,
as the children of light. They have passed through death and the purgation =
of
matter to become clear spirit when risen to the =
status
of Horus the immortal. With Horus or Jesus, in the character of the young
sun-god, the twelve were astronomical powers, rulers, or saviours of the
treasure (light) in the physical domain. With Horus or Jesus, the saviour as
son of God the father, they are the twelve glorious ones or gods of Amenta,=
the
twelve who as spirits are the children of Ra the holy spirit; in short, they
are the twelve in the eschatology who were the chosen twelve with Horus on
earth as sowers of the seed, and the twelve with Horus as reapers of the
harvest in Amenta.
Our starting-point, then, is that Jesus or
Horus in coming to earth and assuming the vesture of mortality issues forth=
in
Amenta; not the Greek Hades, nor the Hebrew Sheol, but the Egyptian Amenta,
that other world in which the dead as sleepers wake to life in spirit, and
where the mortal Horus makes his transformation and arises as the first-fru=
its
of them that slept - a resurrection of Horus that was celebrated in Egypt w=
hen
the "first-fruits of the earth" were the shoots of the papyrus-pl=
ant
or sprouts of the lentils, as described by Plutarch. When Jesus, in his sec=
ond
advent, issues from Amenta to b=
ecome
the teacher of the twelve upon the Mount of Olives,
the disciples are already seated on the mount. Jesus suddenly appears to th=
em,
a little apart from them, in such a dazzle of glory as to be at first invis=
ible
to them. This glory of light was composed of various lights. "The light
was of every kind, and of every type, from the lower to the higher" (P.S. 1, 5). It was the glory of the
youthful solar god upon the mount of sunrise, with the lesser lights
surrounding him. So in the Ritual it is said of the sun-god, who was Horus =
in
his beautiful coming-forth, "Ra maketh his appearance at the mount of
glory, with the cycle of gods about him" (Rit., ch. 133, Renouf). This=
was
upon the Mount Bakhu or the olive-tree of dawn, a=
nd the
cycle of gods about the "golden form" of Horus are the astronomic=
al
originals of the disciples with the Egypto-gnostic Jesus on the mount of
sunrise called the mount of glory. The twelve disciples of the Lord are no =
more
human than was their teacher. But when the word was made flesh and Jesus
assumed the human guise, his followers likewise conformed to the
anthropomorphic
THE EGYPTO-GNOSTIC JESUS 779 <=
/span>
type of Horus the mortal in the life that was
lived, as mythically represented, for twelve years as the child of Seb on
earth. The twelve with Horus in the harvest-field are reapers, and reapers,
mariners, fishers, or teachers demanded the anthropomorphic type. The human
type, however, does not necessarily imply the human personage, either in the
teacher or as the taught, any more than the zootypes imply that the god was=
a
crocodile, a hawk, a lion, or that the goddess was a water-cow, a serpent, a
tree, or a cleft in the rock.
As the gnostics truly declared, in reply =
to the
pretended "History," the twelve apostles were a type of the twelv=
e aeons,
who were set in the zodiac as timekeepers and preservers of the light. (Irenaeus, Bk. 2, ch. 21, 1.) That is, they who knew v=
ouched
for the apostles being the same as the aeons who were the twelve powers of =
the
twelve saviours of the twelve treasures of light with the gnostic Jesus on =
the
mount, whose twelve stations were figured in the zodiac; and who were the
twelve powers in matter, in physics, or in the astronomical mythology which
preceded the twelve as great spirits with Jesus or Horus in the eschatology.
Even if there had been twelve men as a group of teachers, fishers, or
harvesters, in every city, town, or village of the earth who called themsel=
ves
the disciples, or apostles, of Jesus, Horus, or the Lord, it could not chan=
ge
one jot or tittle of the fact that the twelve were teachers of astronomy, w=
hose
names were written in heaven as attendants on the youthful solar god; and w=
ho
in the second phase became the twelve great spirit sin Amenta as reapers of=
the
harvest for Har-khuti, the Egyptian lord of spirits. The god at the head of=
a
group or cycle of powers was a teacher from the first. Sut, Anup, Taht and =
Ptah
were typical teachers of astronomy in the stellar, lunar and solar mythos, =
when
the group was seven, eight, or nine in number. Jesus (or Horus) is the only
teacher in the heaven of twelve astronomes. He was the only-begotten son in
spirit who was made flesh in his incarnation to enter the human sphere as c=
hild
of the mother, that is of matter as the matrix of
spirit. He became the greatest of all the teachers in the astronomical myth=
os,
and "the twelve" who had been pre-solar teachers and preservers of
the treasures of light were now his servants (Seshu), his followers, his
apostles. And being the Only Son of God it was Jesus alone who knew the nat=
ure
of the Father, which knowledge he now expounded to the twelve in the higher
mysteries of Amenta. Jesus describes the twelve in the two different
categories, astronomical and spiritual, and says, "When I first came i=
nto
the world I brought with me twelve powers. I took them from the hands of the
twelve saviours of the treasure of light": that is, from the twelve who
are called the aeons in the astronomy; the twelve who
had been the powers in physical phenomena. These were unified in him; he
gathers their powers to himself in passing through the twelve signs of the
zodiac as the youthful solar god. At an earlier stage of the mythos the pow=
ers
that were gathered up in the one supreme power were but seven in number, called the seven souls of Ra; in the final zod=
iac
they are twelve. Jesus also describes the founding of the twelve as his
ministers on earth in matter, or in the lower range of the mysteries. The f=
irst
Horus imaged a soul in matter; the second was the likeness of an immortal
spirit. Jesus
780 ANCIENT EGYPT
brought the primary soul to the twe=
lve who
are his associates in the life on earth. But that was before he was investe=
d as
a Sahu or spiritual mummy to become the lord of the resurrection as Jesus Aber-Amentho.
The typical twelve, who latterly became t=
he
teachers of, and for, the Word, were as ancient as the signs of the zodiac,=
or
the twelve great gods of Egypt,
which according to Herodotus were extant some 20,000 years ago. They were t=
he
twelve as kings, who rowed the solar-bark for Ra, with Horus on the look-ou=
t at
the prow. They were the twelve in various characters and in several countri=
es
into which the gnosis of the mysteries passed from out the birthplace of the
ancient wisdom; although the twelve have no such universal radius as the se=
ven,
or the four, because of their comparative lateness in Egypt. =
They
were the twelve princes of Israel
(Num. i. 44), the twelve sons of Israel; the twelve judges on =
twelve
thrones with the Son of man sitting on the throne of his glory (Matt. xix. =
28);
also the twelve that sit at the table with the son in the new kingdom found=
ed
by him for the father (Luke xxii. 14). They are the twelve knights that gat=
hered
round the table of Arthur; the twelve gods with Odin in their midst, with
others that need not be enumerated now. At his second advent, which is in t=
he
spirit, the Egypto-gnostic Jesus says to the disciples, "I am come now,
and not (as) formerly before they had crucified me." That is when he w=
as
represented as the afflicted mortal suffering in the flesh. (P.S. 1, 10.) He has now com=
e in
the spirit which was imaged by the dove, and not=
as
formerly or aforetime when he was incarnated in matter, for the twelve year=
s on
earth, as the lifetime of the child was reckoned. Becoming a spirit is
described as putting on the vesture of everlasting light. And the coming fo=
rth
of Jesus as a spirit, or the Christ, is described as his investiture, the s=
ame
as with Horus in Amenta. He says, "The times are fulfilled for me to p=
ut
on my vesture. Lo, I have put on my vesture, and all power hath been given =
to
me by the first mystery" - or God as the one eternal source. He issues
from this source as the light of all the lights; a light that is infinitely
beyond the star-fires, the moon-light, and the splendours of the sun, in the
mythical representation. All the previous powers of light had contributed to
fulfil the glory of this vesture. These powers belong mainly to the
astronomical mythology as the lights that were revealed and set forth in the
lesser mysteries of the physical domain, which, according to gnostic
terminology, were designated the rulers in matter. Amongst these are "=
the
seven amens which are the seven voices"; the five supports, the nine
guardians, the three powers, the twelve saviours of light, all of whom are
recognizably astronomical. (P.S., B. 1,
14, 18, 19.) He wears the glory now, "as of an only-begotten from the
father." In making this transformation Jesus presents an outer view of=
God
the father as the first ineffable mystery of all the mysteries. When he came
previously, in his first advent, it was from the mother as the mortal, or t=
he
mould of soul in matter. Now he issues from the father in spirit as reveale=
r of
the mystery of which he alone has ever had an inner view. He is now invested
with the glory of the father. This investiture of Jesus in spirit might be
claimed as pre-eminently
THE EGYPTO-GNOSTIC JESUS 781
Egyptian if all the rest wer=
e not
pre-eminently so.
As a mystery of Amenta this investiture took place when the deceased became=
a
Sahu and put on the divine vesture of a spiritual body, or the soul of Horu=
s.
The Sahu signifies the invested, and it is identical with the Karest or the
Christ.
There is one datum which by itself alone =
might
dispel any doubt respecting the Egyptian origin of the Pistis Sophia. It is this: the day of investiture is the day of
"Come thou to us," or "Come unto us." (B. 1, 17-19.) Th=
is,
in the Kamite eschatology, was the day of "Come thou hither," on
which Ra called to Osiris in Amenta, "Come thou hither," or "=
;Come
thou to me." (Rit., ch. 17.) In the Pistis Sophia this is the call, no=
t only
of Ra but of all the powers of light who raise t=
he cry
of "Come unto us" that Jesus may receive the glory of the Father =
as
his vesture for the resurrection. In the so-called earth-life "Jesus h=
ad
not told his disciples the whole distribution of all the regions of the gre=
at
invisible, and of the three triple powers, and of the four-and-twenty invis=
ibles."
"Nor had he told them of their saviours, according to the orders of ea=
ch
(of the twelve) as they are; nor had he told them of the region of the savi=
our
of the twins; nor the region of the three amens; nor those of the seven ame=
ns,
which are also the seven voices. Nor had Jesus told his disciples of what t=
ype
are the five supporters, or from what region they had been brought forth. N=
or
had he told them how the great light had emanated, nor from what region it =
had
been brought forth." (B. 1, 2, 3, Mead.) In
brief, as the data when identified will show, he had not instructed them in=
the
spiritual nature of the mysteries, which is the object of the second coming.
But now the teacher in Amenta says to the twelve, "Rejoice and be glad
from this hour. From this day will I speak with you freely, from the beginn=
ing
of the truth unto the completion thereof; and I will speak to you face to f=
ace
without parable. From this hour will I hide nothing from you of the things
which pertain to the height." (B.
1, 3, 1, 8, 9, Mead.) This is said by Jesus Aber-Amentho, or Jesus in
the spirit-world of Amenta, who had "Come forth to day" at his se=
cond
advent. When he is expounding the profounder mysteries, Jesus says to the
disciples, "As for the rest of the lower mysteries, we have no need
thereof, but ye shall find them in the Two Books of Ieou, which Enoch wrote
when I spoke with him from the tree of knowledge, and from the tree of life,
which were in the paradise of Adam." (B. 2, 246, M=
ead.)
In this passage Jesus identifies himself with Iao the son of Ieou =3D Ihuh =
- and
also in the character of the solar god who spoke with Moses from the midst =
of
the burning bush.
It was shown in the mysteries why and how=
the
Twelve Immovables, or Unspeakables, "rent themselves asunder," to=
move,
to manifest, to reveal, to find utterance by means of God the Son as teache=
r of
the mysteries in Amenta (B. 2, 219-226). Pistis
Sophia marks the change of the twelve rulers from one category to the
other. These things, said Jesus, speaking of the change which he had come on
earth, or entered the lower domain of matter, to effect, "these things
shall come to pass at the time of the completion of the aeon (or cycle), an=
d of
the accession of the Pleroma. The twelve saviours of the treasure, and the
twelve orders of each of them, which are the emanations of the <=
/span>
782 ANCIENT EGYPT
seven voices and of the five trees (or support=
s)
shall be with me in my kingdom," which was in the heaven of eternity.
Jesus speaks of those "who receive the mystery of light when they shall
have quitted the body of the matter of the rulers" (B. 2, 201), who we=
re
the rulers in matter versus the life in spirit, or in Horus as the lord of
light who was the witness to the light of life eternal. <=
/p>
Jesus is described in Pistis Sophia as passing through the twelve signs of the zodiac.
The ram, bull, twins, crab, lion, balance, scorpion, bowman, goat, and wate=
rer
are all mentioned by name. (B. of the S. in Pistis Sophia, 366-372, Mead.) He
passes through the twelve signs in his character of solar god. He takes a
portion of their light from the twelve aeons who were the Kronian rulers.
"And the twelve powers of the twelve saviours of the treasure of light,
which I had received from the twelve ministers of the midst, I cast into the
sphere of the rulers ... and I bound them into the bodies of your
mothers." The rulers of the Decans thought =
that
these twelve were "the souls of the rulers." But, when in the ful=
ness
of time they were brought forth into the world, there was no soul of the ru=
lers
in them; they were recognized as beings of a superior nature. Jesus is to r=
eign
as king over these twelve saviours, the twin-saviour, the nine guardians, t=
he
three amens, the five supporters, and the seven amens and all the other
characters, which had been "light-emanations," and which would ha=
ve
no meaning if Jesus had not likewise had an astronomical character. (B. 2, 230, 231.) For these names connote the seven ru=
lers
of the Heptanomis; the five supports of a heaven that was based upon a figu=
re
of the pole and the arms of the four quarters; the solar trinity; the nine =
gods
of the put-cycle, the Twin-Horus, and the heaven that was perfected at last=
as
the heaven of the twelve tribes, twelve sons, twelve brothers, twelve kings,
twelve reapers, twelve rowers, twelve fishermen, twelve voices of the word,
twelve teachers, who began as saviours of the treasure of light in physical
phenomena; and who were assigned a spiritual status with Jesus in that king=
dom
of the Father which they had assisted in establishing for ever; and finally=
in
the heaven of eternity. These, however, are mysteries that never could be
understood whilst a fictitious history of Jesus barred the way. Horus or Je=
sus
in Amenta is the founder of a kingdom for his Father in heaven, and for his=
followers
in spirit-world, at the head of whom are the typ=
ical
twelve who now become the children of Horus. This heaven for spirits made
perfect is built upon foundations that were laid in the mythology. The Ritu=
al
shows us how the four foundations of this new heaven were laid by Horus in
establishing the kingdom<=
/st1:PlaceType>
of God. First, he h=
imself
united the "double earth," or the two =
worlds
in one, by his death, burial and resurrection. Then he prays to his Father =
in
heaven that the "four brothers" of "his own body" or fl=
esh
and blood may be given to him as protectors of his own person "in duti=
ful
service." (Rit., ch. 112, 11, 12; and 13, 8.)
These four who were his brothers previously are the first of the twelve with
Horus "on his papyrus," or monolith, or on the mount. The four
brothers of Horus who were first chosen to become his children had been
astronomical as the ancient gods or divine supports of the four quarters,
Amsta, Hapi, Tuamutef and Kabhsenuf. With these four as supports the
foundations of the kingdom of
THE EGYPTO-GNOSTIC JESUS 783
heaven were laid, and "the fo=
ld"
of the good shepherd established in Amenta, the earth of eternity. The
explanation here is that Horus was born one of the twelve like Joseph, but =
as
the young solar god, and beloved son of the father Ra, he obtained his
supremacy as the head over all the rest of the brethren. Then the twelve be=
came
his founders, reapers, fishers, his disciples, pupil-teachers or his childr=
en.
As it is said in the Ritual (ch. 112, 9, 10), these are "the circle of
gods who were with him when Horus came to light in his own children"; =
that
is, when the twelve powers were assimilated to the son of God, who was in t=
hem
as they were in him at the second coming.
The gnostic Jesus, the mystery-teacher of
heaven, issues from the father in Amenta in the likeness of the dove as the
expounder of the greater mysteries to the twelve disciples. He now says to =
the
disciples, "I will tell unto y=
ou the
mystery of the one and only ineffable, and all its types, all its configura=
tions,
all its regulations ... for this mystery is the support of them all&quo=
t;
(B. 2, 226, Mead). This first ineffable mystery - looking within, as Pistis Sophia phrases it - is the
mystery of God the Father. The first ineffable mystery - looking without - =
is
the mystery of God the Son. It is the mystery of the one God in the two asp=
ects
of the Father and Son; hence the mystery of the one and only ineffable,
"looking within," is also the mystery of the one and only word or
logos "looking without" (B. 2). Jesus says, "I am come from =
the
first mystery which is also the last" (B. 1, 1). The power now given by
the first mystery, within the veil, to him who personates the mystery to me=
n,
looking without, is received by the Son from the Father, from whom he emana=
ted
in the likeness of the dove, or the hawk. And not as previously in the like=
ness
of a puny mortal, the human Horus - born of the virgin mother as her blind =
and
deaf, her dumb and impubescent child.
Pistis Sophia<=
/span> shows the twofold character=
of the
teaching on the earth and in Amenta. The "wisdom of Jesus" in the
Apocrypha was taught in parables. Jesus in the canonical Gospels speaks to =
the
multitude in parables, and "without a parable spake he nothing unto
them" (Matt. xiii. 34). But he says, "The hour cometh when I shal=
l no
more speak unto you in parables, but shall tell you plainly of the Father&q=
uot;
(John xvi. 25). This promise is fulfilled by the Egypto-gnostic Jesus after=
his
return to the regions from whence he came into the earth-life. He says to t=
he
disciples, "I have gone to the regions whence I came forth. From this =
day
I will speak to you face to face without parable" (B. 1, 8, 9). Henceforth he speaks to them plain=
ly of
the Father, and, as it is frequently said, "without parable." This is after that second a=
dvent
which the Jesus in the Gospels is not permitted to fulfil, but which is sti=
ll
expected by the millennarians.
Various sayings that were uttered aforeti=
me in
the earth-life are now expounded by Jesus in Amenta "without
parable." He says to the disciples, "When I shall be king over the
seven amens, the five supports (or trees), the three amens, and the nine
guardians; king over the child of the child, that is to say, over the
twin-saviours (or the double Horus); king over the twelve saviours and the
whole number of perfect souls - then all those men who shall have received =
784 ANCIENT EGYPT
the mystery in (or of) that ineffable, shall=
be
fellow-kings with me. They shall sit on my right hand and on my left in my
kingdom; therefore I said unto you =
aforetime,
'Ye shall sit on my right hand and on my left in my kingdom, and ye shall r=
eign
with me'" (B. 2, 230). Speaking of the greater mysteries, which are
spiritual, Jesus says, "I have
brought the mysteries which break all the bonds of the counterfeit of t=
he
spirit (i.e., the bonds of matter) and all the seals which are attached to =
the
soul, the mysteries of which make the soul free, and ransom it from the han=
ds
of its parents, the rulers, and transform it into the kingdom of the true
Father, the first Father, the first One, ineffable and everlasting
mystery." "For this cause have I said unto you aforetime, 'He who shall not leave father and mother to follow
after me is not worthy of me.' What I said then was, ye shall leave your
parents the rulers, that ye may all be children of the first, everlasting
mystery" (B. 2, 341). This is the esoteric true interpretation of a sa=
ying
that has been used exoterically (Matt. xix. 29; Mark x. 29). The parents signified were not human, =
but
those rulers in matter who preceded the one God, the Holy Spirit, whom the =
Son
made known in the mysteries of Amenta under his title of Jesus Aber-Amentho=
. Again,
he exclaims, "I said unto you =
aforetime,
'Seek that ye may find.'" When he said that it sig=
nified
"Ye shall seek out the mysteries of light, which purify the body of
matter. I say unto you, the race of human kind is material. I tore
myself asunder, I brought unto them the mysteries of light to purify them .=
..
otherwise, no soul in the whole of human kind would have been saved" (=
B.
2, 249, Mead). Salvation here is brought by means of the Son of God the Fat=
her
becoming incarnate to redeem the human race from matter by inculcating the
virtues of purification which were taught by Horus or Jesus in the mysterie=
s of
Amenta.
The gnostic Jesus also gives an esoteric
rendering of the Resurrection when he says that" All men who shall ach=
ieve
the mystery of the resurrection of the dead which healeth from demoniac
possessions, and sufferings, and every disease, which also healeth the blin=
d,
the lame, the halt, the dumb, and the deaf, (the mystery) which I gave you
aforetime - whosoever shall receive of these mysteries and achieve (or mast=
er)
when if he ask for anything whatsoever ... it shall at once be granted unto
him" (B. 2, 279). In the resurrection the deceased transforms into a
spirit, and it was in the mysteries of Amenta, and in the spirit-life, that
these miracles were achieved, not in the life on earth. In the Ritual the
deceased goes where he pleases, does as he pleases, and assumes whatsoever =
form
he pleases as he masters mystery after mystery according to the gnosis. In =
the
canonical Gospels we find an exoteric rendering of these mysteries of Ament=
a,
which the lie-enchanted Christian world believe in as historical miracles
performed on earth by an historical Saviour named Jesus. There were seven
preservers of the treasures of light in the celestial heptanomis, whether as
rulers of constellations or as lords of polestars, who first upraised the
starry firesticks which were kindled on the seven hills of heaven. The Pistis Sophia shows the way in whi=
ch an
additional five were added to the seven in completing the first twelve savi=
ours
of the treasure of light. This is indicated when it is said (B. 2, 189),
"The twelve saviours of the treasure, and the twelve
THE EGYPTO-GNOSTIC JESUS 785
orders of each of them<=
span
lang=3DEN-GB style=3D'mso-ansi-language:EN-GB'>, which are the emanations o=
f the
seven voices and of the five supports, shall be with me in the region of the
inheritance of light; they shall be kings with me in my kingdom." Which shows that the first twelve were combined as the 7 + 5 =
that
were pre-zodiacal, and that they are to become kings in the kingdom of eter=
nal
light; which twelve were stationed in the solar zodiac, or round the mount =
of
glory. There is frequent reference in Pistis Sophia to the mystery of the five supports. These are al=
so
figured as five trees, one of which is said to be "in the midst" (B. 1, 3 and 18, B. 2, 191, 196). These five
tree-supports, with the great one in their midst, are equivalent to the
tree-type of eternal stability imaged as the Tat of Ptah (or as Ptah himsel=
f),
which is a figure of support at the four corners with the pole as the centr=
al
great pillar of support. It is also equivalent, as a symbol, to the group of
Horus and his four children in the Osirian mysteries. The Kamite twelve, as
reapers in the harvest-field with Horus in Amenta, were also put together f=
rom
two earlier groups of seven and five, the same as in the gnostic mysteries =
of
the twelve supports or the pole-tree of heaven with twelve branches in the
zodiac. A sketch, however tentative, may be drawn of the original character=
s in
the astronomical mythology, that were given the =
twelve
thrones under one name or another in the final zodiac. (1) Sut, (2) Horus, =
(3)
Shu, (4) Hapi, (5) Ap-Uat, (6) Kabhsenuf, (7) Amsta, (8) Anup, (9) Ptah, (1=
0)
Atum, (11) Sau, (12) Hu, as the Kamite originals of the twelve who rowed the
solar bark for Ra.
We claim, then, to show that the typical
Twelve, who are called apostles or disciples in later language, originated =
in
twelve characters which had represented twelve stellar powers in the
astronomical mythology, and that these were afterwards given thrones or sea=
ts
as rulers in the twelve signs of the zodiac or in heaven. These, in the Pistis Sophia, are designated twel=
ve
preservers or saviours of the treasure of light. They form the cycle of twe=
lve
lesser gods around the sun-god on the summit of the mount, and are the same=
in
signification, whether called gods in the Ritual or disciples of the
Egypto-gnostic Jesus in the Pistis =
Sophia.
These are at first the twelve with Horus the mortal, Horus in matter, Horus=
in
the mythos, Horus the youthful solar god. But when he makes his transformat=
ion
and becomes the Son of God the Father, in the spirit life, they are his
companions in Amenta; the twelve great spirits to whom he expounds the
mysteries of the fatherhood; in short, they become the typical twelve as
characters in the Kamite eschatology.
According to Pistis Sophia the localities of the teachings, whether in the m=
idst
of Amenta, or on the Mount of Olives, we=
re
celestial, and not mundane. As it is said, "Jesus and his disciples re=
mained
in the midst of an aerial region, in the paths of the ways of the midst whi=
ch
is below the sphere." This is the starting-point from which the twelve
accompany him, through the regions that are mapped out by the zodiacal sign=
s (Books of the Saviour in Pistis Sophia<=
/i>,
359-371), when they "go forth three by three to the four quarters of
heaven to preach the gospel of the kingdom" (390). It is also said that
"Jesus stood at the altar, and cried aloud, turning towards the four
angles of the world" (358). Here the "altar" is urano-<=
/o:p>
786 ANCIENT EGYPT
graphic. It was figured in the
constellation Ara as a co-type =
with
the summit called the Mount of Hetep, or of Heaven, in the astronomical
mythology.
DOUBLE HORUS, OR JESUS AND THE CHRIST.
It was a saying of Philo's that "the=
logos is double." This it is as the double Horus,=
or as
Jesus and the Christ, who was dual as manifester for the Virgin Mother and
afterwards for God the Father: double by nature, human and divine; double in
matter and in spirit; double as child and as adult,
double as the soul of both sexes. But when the word "logos" comes=
to
be used for the divine Reason we are in the midst of Greek metaphysic and
doctrinal mystification. These two, blended in one person, constituted the
double Horus who was that double logos spoken of by Philo, the figure of wh=
ich
was founded, as Egyptian, on the two halves of the soul, or pair of gods in=
the
mystery of Tattu (Rit., ch. 17). Horus in these two characters was Horus wi=
th
the tress of infancy, and Horus who becomes bird-headed at the transformati=
on
in his baptism. In his first advent Horus is the sower in the seed-field of
time; in his second he is the lord of the reapers in the harvest of eternit=
y.
In the astronomical mythos Horus was the king of one year. Naturally that w=
as
as ruler of the seasons in the annual circuit of the sun. As the prince of
eternity he was the typical adult of thirty years, and lord of the Sut-Heb
festival, who is called "the living Horus, the powerful bull, lord of =
the
festivals of thirty years," which are termed "the years of Horus =
as
King" (Rec. of the Past, v=
ol.
10, 34). This was the royal Horus in whom the child that was destined to be=
a
king attained his manhood and assumed his perfect sovereignty. <=
/span>
As already shown, the genesis of the doub=
le
Horus is portrayed in the Ritual (ch. 115). In this description "two
brethren come into being." One of these was the wearer of the female l=
ock,
as the child-Horus. His birth was mystical. He was both male and female in
person, or, as it is said, "he assumed the form of a female with a
lock," the sign of pre-pubescence in either sex, and hence a type of b=
oth.
He is also called "the Afflicted One," which denotes the mystery =
of
the Virgin's child. The second is "the active one of Heliopolis." He is "the heir =
of the
temple." The first is also called the heir, and the second the heir of=
the
heir. He has the divine might of "the son whom the father hath
begotten." This was "the only-begotten of the father." Thus =
the
"two brethren" were Horus the child who wears the long tress that=
is
the sign of either sex, and Horus the adult who images the power and glory =
of
the father as the god in spirit.
Iusa, the Jesus of On, like Horus in the
Osirian cult, was born bi-mater. His two mothers were Iusaas and Neb-hetep,=
the
two consorts of Atum-Ra. These two mothers were at first two sisters in the
mythos. One of them was the mother in the western mountain, or later in the
winter solstice; the other gave birth to Horus on the horizon in the eastern
equinox. It follows inevitably that the Gospel-Jesus has two mothers who we=
re
sisters, and two places of birth and rebirth. When
JESUS AND THE CHRIST 787
the mythology was merged in the eschatology,=
and
Ra became the father in heaven, he is described as having two companions who
are with him in the solar bark. In this text the two sister-mothers with wh=
om
Ra consorts in the" divine ship" are Isis and Nut, who are the
bringers-forth of Iusa or Jesus in his twofold character: child-Horus at his
first advent being the son of Isis (Har-si-Hesi) the earth-mother, and in h=
is
second advent, or rebirth in spirit, the son of Nut, the heavenly mother. S=
uch
is the origin of the two mothers who were two sisters, and two consorts in =
two
places of birth and rebirth represented in the "historic" narrati=
ve
by Nazareth and Bethlehem as the birthplace of the shoot or natzer in Virgo,
and the house of bread in Pisces, which two places of birth corresponded to=
the
two seasons of seedtime and of harvest in the old Egyptian year.
Not only had Horus two mothers, Isis the =
virgin
who conceived him, and Nephthys who nursed him. He was brought forth singly,
and also as one of five brothers. Jesus has two mothers, Mary the Virgin who
conceived him, and Mary the wife of Cleopas, who brought him forth as one of
her children. He, likewise, was brought forth singly, and as one of five
brethren. Horus was the son of Seb, his father on earth. Jesus is the son of
Joseph, the father on earth. Horus was with his mother the Virgin until twe=
lve
years old, when he transformed into the beloved son of God as the only-bego=
tten
of the father in heaven. Jesus remained with his mother the Virgin up to th=
e age
of twelve years, when he left her to be about his father's business. From
twelve to thirty years of age there is no record in the life of Horus. From
twelve to thirty years of age there is no record in the life of Jesus. Horu=
s at
thirty years of age became adult in his baptism by Anup. Jesus at thirty ye=
ars
of age was made a man of in his baptism by John the Baptist. Horus in his
baptism made his transformation into the beloved son and only-begotten of t=
he
father, the holy spirit, represented by a bird. Jesus in his baptism is hai=
led
from heaven as the beloved son and only-begotten of the father God, the holy spirit that is represented by a dove, which denot=
es the
mystery of all mysteries concerning the origin of the Egypto-gnostic Christ=
.
The elder Horus came to earth in the body=
of
his humility. The younger came from heaven to wear the vesture of his fathe=
r's
glory. The first was the child of a baptism by water. The second is Horus t=
he
anointed or Christified; the oil upon whose face reflected the glory of the
Father. This was the double baptism of the mysteries which is referred to in
the Ritual by the priest who says, "I lustrate with water in Tattu and
with oil in Abydos<=
/st1:place>"
(ch. 1). The duality manifested in Horus is shown when he is said to come i=
nto
being as two brethren, the same that Pistis
Sophia describes as "the Saviour-twins"; also when the
transformer Kheper takes the form of two children - the elder and the young=
er
(Litany of Ra, 61). Again, in the seventy-first chapter of the Ritual, Horus
divinized is called "the owner of twin souls, who lives in two twin
souls," now united in the eternal one. It is the potential duality of =
sex
in the child-Horus that will account for Queen Hatshepsu being designated M=
at-Ka-Ra,
the true likeness of the solar god, called the golden Horus. She assumed the
habiliments of both sexes in token that the divinity was =
788 ANCIENT EGYPT
dual, and that this duality was reproduced in=
the
golden Horus whose various phases of twinship included the two souls of sex.
The golden Horus was a supreme type because of the twofold nature of the so=
ul.
It was this duality of Horus that is referred to by Hatshepsu when she says
"the two Horus-gods have u=
nited
the two divisions (south and north) for me." "I rule over this la=
nd
like the son of Isis"; "I am
victorious like the son of Nut"; which two likewise constitute the dou=
ble
Horus (Inscription: Records, vo=
l. 12,
134). It is said of the Osirian Horus in his twofold genesis from matter and
spirit, "Horus proceedeth from the essence of his father and the
corruption which befell him" (Rit., ch. 78). That is in the incarnatio=
n or
immergence in matter as the opposite of spirit, according to the later
theology. Matter was at this time considered to be corrupt, and matter was
maternal, but spirit was paternal and held to be divine. This will also exp=
lain
the language of the Ritual applied to Osiris when he is spoken of as suffer=
ing
decay and corruption, although inherently inviolate and incorruptible. The
Osiris is embalmed in the divine type of him that never saw corruption. Yet
Horus the child is born of Isis, into the corruption of matter in his
incorporation, and an the evil that was derived from matter or the
mother-nature has to be purged away in becoming pure spirit like Horus at t=
he
second advent, when he has become the glorified, anointed, only-begotten so=
n.
These were the two halves of a soul that was perfected in oneness, when Hor=
us the
child was blended with Horus the adult in the marriage-mystery of Tattu, but
not till then, and not otherwise. "The two Horus-gods'" is a titl=
e of
the dual Horus in the Pyramid-texts of Teta. The Olive is there said to be
"the tree of the two Horus-gods who are in the temples." Horus
proclaims himself to be the issue of Seb (or Earth) whose spouse is Isis, and affirms that his mother is Nut (ch. 42). =
That
is as the double Horus. Horus the human soul on earth, and Horus as a spiri=
t in
Amenta; Horus born of two mothers who were two sisters, and who in the diff=
erent
theologies may be Neith and Sekhet; Iusaas and Nebhetep; Isis and Nut; or t=
wo
Marys, the two Meris who were at first the cow of earth and the cow of heav=
en.
The child of Isis, the virgin heifer, was
imaged as the calf, the red calf of sacrifice, also by the golden calf. Aft=
er
his death he rose again as the bull in the likeness of his father, Osiris, =
the
bull of eternity. In the solar mythos he was born as a calf in the autumn
equinox that became a bull in the Easter equinox when this occurred in Taur=
us.
The type was repeated in the eschatology, when the manes is baptized to bec=
ome
the anointed in the character of Horus, who says, "I am the divine bul=
l,
son of the ancestress of Osiris" (Rit., ch. 147).
The story of Jesus in the canonical Gospe=
ls follows
the totemic and mythical representation. Like Heitsi-Eibib and the human Ho=
rus
he is the child of a virgin mother, the child of Mary only up to twelve yea=
rs
of age. Then the same change occurs with him as with the totemic youth at
puberty. He waxes in force and stature, and is immediately "about thir=
ty
years of age." This is the age of Amsu-Horus when he has made his
transformation from childhood into manhood as the khemt or typical adult of
thirty years,
JESUS AND THE CHRIST 789
at which time he rises in Amenta as a sahu =
in the
glorified body. The transformation of Horus who was a child of the mother
alone, the immaculate virgin Neith, she who came from herself, is reproduce=
d by
Luke. When Horus the child transforms he is only twelve years of age. As a
child with Mary Jesus "waxed strong and was filled with wisdom, and the
grace of God was upon him" (Luke ii. 40). The "grace of God"=
in
Egyptian is termed "khemt" for grace and favour, and it is as
Amsu-Horus that the child waxes strong and is in favour with, or endowed by,
God the Father. The way in which he "waxed in stature" can be see=
n in
the effigy of Amsu-Horus, the divinized adult who is the fulfiller at puber=
ty,
mythical in the vernal equinox, human in the harvest-field, and in the
resurrection eschatological. But there had been no fecundator of a human mo=
ther
by her own child since the days of utter and incestuous promiscuity until t=
he
time when the mythical Horus (or Jesus) was made human in a personal and
historical character as the fertilizer of a Hebrew virgin.
The titles given to two Egyptian priests =
who,
in succession, present the deceased person to the gods are the An-mut-ef and
Si-meri-ef. These are two titles of Horus in his two characters, first as t=
he
support of his mother, and secondly as the beloved son of his father. Accor=
ding
to Egyptian doctrine, the incarnation of the elder Horus was no isolated
individual event. Nor was a soul made flesh in any sing=
le
form of personality. It was the soul of the totem, family, stock or
tribe, and lastly of the individual that was represented in the typical fig=
ure
of Horus or Jesus, child of the virgin mother. The soul of flesh that was b=
orn
of the mother's blood and made a type of in mythology could no more be limi=
ted
to a single person than the soul that was previously derived from air, eart=
h,
water or other element of life. It was in keeping with natural law that, wh=
en
the pubescent virgin had conceived, the incarnation of a human soul commenc=
ed.
The mother, as the insufflator of that soul, was the mode and means of the
incarnation which was effected in her blood, the flow of which was diverted=
to
that end. The earliest embodiment then of a soul that was derived from a human source, and not simply from =
the
elements of external nature, was by incarnation in the blood of the female =
who
was mythically represented as the virgin mother. Thus the embodiment of the
human soul, when descent was traced from the mother only, was by incarnatio=
n,
and not by begettal. As it is said of the elder Horus, Har-si-Hesi, he was =
born
but not begotten. The second Ho=
rus is
begotten of the father with a second mother Nut, who is added as the
bringer-forth above. It was comparatively late before the begettal of a hum=
an
soul was ascribed to the individual progenitor. As shown by Egypt i=
n the
mirror of the mythos, this was not earlier than the time of Ptah when the
double primitive essence was first recognized. A pair of souls were then
derived, the one from matter, the other from spirit; one from the motherhoo=
d,
the other from the fatherhood, both of which were blended in Ptah, the epic=
ene
parent. Child-Horus literally embodies the first half of a soul that was hu=
man
primarily and in a latter stage divine. In its first phase this soul was
derived from the mother's blood and quickening breath as a body-soul. In its
second, the source is spiritual, a
790 ANCIENT EGYPT
causative source from the father in h=
eaven.
For example, the Ka, or highest soul of seven, is thought of in the Ritual =
as
food or sustenance for the body and the means of duration. It is also looked
upon as a typical sacrifice to that end. Hence the speaker says, "Am I=
not
the bull of the sacrificial herd: are not the mortuary gifts upon me, and t=
he
powers above Nu" (ch. 105). Horus in the second phase says, "I am=
a
soul and my soul is divine. I am he who produceth food. I am the food which
perisheth not - in my name of self-originating force, together with Nu,&quo=
t;
the mother heaven. (Rit., ch. 85.) This is he who
possessed the "powers above Nu" as bringer of the bread of life f=
rom
heaven. "The bread of God which cometh down out of heaven and giveth l=
ife
to the world" was this imperishable food of soul that gave eternal lif=
e to
men: and which when personified in Horus imaged a saviour from death in mat=
ter.
When the Osiris deceased attains the type of the sacred hawk he speaks of b=
eing
invested with the soul of Horus. "Horus has invested (him) with his own
soul for the seizing of his inheritance from Osiris at the Tuat." "It is I, even I, who am Horus in glory" (ch. 78).<=
/span>
Horus had come again in glory from the father as revealer of the bliss towa=
rds
which his followers were bound (ch. 30B). When Horus was invested with the =
soul
that is to be eternal, he becomes hawk-headed, in the likeness of the fathe=
r,
as Jesus was invested with that other bird of soul, the gnostic dove, when =
he
was proclaimed to be the beloved son of God the father in his baptism.
Paul's doctrine of the resurrection is fo=
unded
on this mystery of the double Horus. As taught by the Egyptian wisdom, cont=
inuity
was conditional, and the power of resurrection was personally secured by li=
ving
the life of human Horus in fellowship with his sufferings as the bearer of =
his
cross by which the power of his resurrection in the after-life was attained
through becoming Horus the divinized adult. Paul's resurrection is obtainab=
le
on the same conditions of becoming. As a struggling mortal he hopes "by
any means" to attain "unto the resurrection from the dead," =
and
says, "Not that I have already attained or am already made perfect; bu=
t I
press on." In Paul's Epistles, Christ takes the place of Horus the
anointed by whom the power of the resurrection w=
as
made manifest in the mysteries, and the doctrine is the same as in the Ritu=
al.
In his own body and sufferings Paul was living the life and trying to emula=
te
the character of Horus the mortal, whilst looking forward to the future
fulfilment as it was portrayed in Horus glorified, whose second coming in T=
attu
as representative of Ra the holy spirit and the power of resurrection is
perfectly described by Paul. The manes in the Ritual says,
"My enclosure is in Heaven," as it was imaged on the mountain sum=
mit
in the eternal city. Paul writes, "Our own citizenship is in heaven: f=
rom
whence also we wait for a Saviour, the Lord Jesus Christ, who shall fashion
anew the body of our humiliation (which was one with the maimed, deformed a=
nd
suffering human Horus, changed and glorified in the resurrection) that it m=
ay
be conformed to the body of his glory" as it had been set forth scene =
by
scene in the mysteries of Amenta by the divine scribe Taht, and preserved
sufficiently intact to make it out as pre-historical and non-historical in =
the
once-more living Egyptian Book of the Dead (Phil. iii. 20-21). <=
/span>
JESUS AND THE CHRIST 791
$$$ The reason why the Virgin's child sho=
uld
make his change and pass away when twelve years old, and why the divinized
adult should not take up the story until thirty years of age, to leave no
record during eighteen years, is to be explicated by the Egyptian wisdom. I=
t is
because the two as double Horus, or as the dual Jesus Christ, are no more t=
han
types, and have no relation to an individual human history, Kamite, Hebrew,
Persian, Gnostic, or Christian; and in this unity, as before said, the
different versions all agree.
The Pistis
Sophia tells us more about the double Horus, the twofold Messiah, or tw=
in
Saviour, than all the records outside the Ritual put together; more
particularly in the astronomical phase of the mythos, only in this work the
double Horus is the Egypto-gnostic Jesus, who does fulfil the second advent in accordance with the map of mythology.=
In
one representation of his nature Horus is portrayed as the ruler, both in t=
ime
and eternity. In time he is the foster-child of Seb, god of earth, brought
forth by the mother-moon or Virgin in the zodiac as the king of one year. T=
his
is Horus in the circle of the lesser year. At his second advent, as fulfill=
er
on the vastest scale, he is said to travel the everlasting road as the
ever-coming prince of eternity. It was thus the first Horus, or Jesus,
represented the solar god that made the circuit of the signs in the forward
motion through the zodiac, whereas the second Horus, or Jesus, was the &quo=
t;traveller
of the heavenly road," the backward way in the hugest all-embracing ci=
rcle
of precession.
The gnostic Jesus represents the double H=
orus,
human and divine, more fully and definitely than does the Jesus of the
canonical Gospels and independently of any personal history. The first and
second advents are both fulfilled by the Jesus of Pistis Sophia. As the youth of twelve years who was Horus the w=
ord,
he instructs the disciples "up to the regions of the first statutes
only" and is the teacher by means of parables. In his second advent he
says, "I will speak with you face to face without parable." He th=
en
unveils and expounds the greater mysteries from centre to circumference; fr=
om
the first to the last. In the same gnostic scripture Mary, the mother of Je=
sus,
describes her son in accordance with the Egyptian gnosis of the double Horu=
s,
which was not derived from the canonical Gospels. She thus addresses him:
"When thou wert a child before=
the
spirit had descended upon thee, when thou wert in the vineyard with Jos=
eph,
the spirit descended from the height and came unto me in the house (so) like
unto thee I knew him not, but thought that it was thou. And he said unto me.
'Where is Jesus, my brother, that I may go to me=
et
him?' And when he had said this unto me I was in doubt and thought it was a
phantom tempting me. I seized him and bound him to the foot of the bed which
was in my house." Jesus, the mortal, is in the vineyard with Joseph. He
hears Mary tell her naïf s=
tory
to Joseph, and exclaims, "Where is he that I may see him? I am expecti=
ng
him in this place." Mary continues: "We went together; we entered
into the house, we found the spirit bound to the bed, and we gazed upon thee
and him and found that thou wert like unto him. And he that was bound to the
bed was unloosed. He embraced thee and kissed thee, and thou also didst kiss
him; ye became one and the same being" (P.S., B. 1, 120, Mead).
792 ANCIENT EGYPT
$$$ The two Jesuses, one in matter and on=
e in
spirit, or Jesus and the Christ, are identical with Horus, the prince in the
city of the blind, and Horus who reconstitutes his father. The meeting and =
the
blending of the two into one being is a gnostic version of the mystery enac=
ted
in Tattu, where Horus in spirit meets with Horus the mortal, or Ra, the holy
spirit, embraces Osiris, the god in matter, and the pair are united in the =
one
double divine soul, which dwelleth in the place of establishing a soul that=
is
to live for ever (Rit., ch. 17, 16-18).
In the opening chapter of Matthew's Gospe=
l the
birth or generation of Jesus is called "the birth of Jesus Christ"
(ch. i., 18), a twofold character equivalent to that of the double Horus, w=
ho
was Horus in the flesh until twelve years of age, and Horus in the spirit f=
rom
the age of thirty years. In other versions it is designated "the birth=
of
the Christ" But in accordance with the genuine doctrine these are two
births entirely distinct from each other, one for Jesus the Virgin's child =
and
one for the Christ as an effluence of the Holy Spirit emanating from the fa=
ther
in the form of a dove. Horus the Virgin's child was born but not begotten. =
At
his second advent he became the divinized adult as the only son begotten of=
the
father. This was the anointed son, and the anointed is the Christ, or
Christified. The Christ was constituted by a begettal in spirit, when the s=
pirit
of God descended from heaven as the dove, or the hawk of soul, and the yout=
h of
twelve years was transformed into the man of thirty years. There was no Chr=
ist
until this change of state and type took place, and could be none without t=
he
necessary transformation by which it was accomplished. This was represented=
in
the transformation and transubstantiation of the mummy; in the baptism,
circumcision, regeneration, resurrection, and other modes of the mystery, in
which the body-soul was converted into a likeness of the eternal spirit;
child-Horus into Horus the adult, or Jesus into the Christ. But, to compare=
as
we proceed, the Word in the Kamite original was the first, or elder Horus, =
the
child-Horus born of the Virgin Mother, he who issued out of silence as the
inarticulate Logos (Rit., ch. 24). He is called the Kheru in Egyptian, which
not only signifies the Word, but also denotes a victim doomed to be sacrifi=
ced,
whether as the sufferer in the Tat, on the cross, or as the victim bound for
slaughter. The second Horus, Horus in spirit, was the demonstrator of etern=
al
life in his resurrection from the sepulchre who =
is
thus the word-made-truth that was personalized in Har-Ma-Kheru. This second
Horus, who is the fulfiller that follows the founder, is referred to in the
Gospel, parenthetically, in a way that blends or confuses the two in one as=
the
word. "And the Word became flesh, and dwelt among us (and we beheld his
glory, glory as of the only-begotten from the father) full of grace and
truth." This is the merest passing allusion to the second Horus who was
the anointed, only-begotten Son of God the Father; that is, to Horus, glorified, who followed human Horus in the flesh, but =
could
not be so easily made to look historical.
The difference betwixt "the Son of
Man" and "the Son of the woman" may also be explicated by the
doctrine of the double Horus. The "Son of Man" is a title of Jesu=
s in
the Gospels, which has been supposed to denote the Son of God in the body of
his humanity. But
JESUS AND THE CHRIST 793
there was a "Son of Man" with an eso=
teric
and mystical significance, who was known to the gnostic teachers as Anthrop=
os
the son of Anthropos; also as Monogenes. Horus the Saviour in his first adv=
ent
was the child of Isis; that is, the son =
of woman
when the woman is divine. In his second advent he is Iu=
,
the Su or Son of God the Father, who became the Son of Man by title thus:
Atum-Ra, son of Ptah, was the earliest god in the likeness of the perfect m=
an.
He was the first man in the same sense that the Jew-god Ieou in the Pistis Sophia is called the "=
First
Man" (333) as the divine begetter in the human likeness. Ieou is the f=
irst
man, and Iao is his son. Thus Iao, or Jesus, is "the Son of Man."=
He
comes to earth as the one God in the form of man. This, in the Ritual, is t=
he
Egyptian Jesus, Iu-em-hetep, the Son as Revealer=
of
the Father Atum-Ra. The Father gives authority to the Son "to execute
judgment, because he is the Son of Man" (John v. 27). That is at the
second coming, when he is to appear in the power and the glory of the Fathe=
r,
as did the second Horus with the oil upon his face which expressed the glor=
y of
his divinity. This is "the Son of Man" who was in heaven whilst on
the earth (John iii. 13), and who was to "come in his glory, and all t=
he
angels with him" (Matt. xxv. 31); and who did so come to judgment
periodically as Horus in the mysteries of Amenta (Rit., ch. 125). But the t=
itle
is applied to Jesus indiscriminately in the Gospels, where the two Horuses =
are
continually confused together by the concoctors of the human history, which=
was
limited in locality as much as possible to this earth, to make it the more
convincing in its appeal.
In the Ritual Horus says: "I am the =
heir,
the primary power of motion and of rest." He was the heir in several
characters. In the first he is the heir of Seb, the earth-father. In the se=
cond
he is the heir of Osiris. When Osiris and Ra are blended in one Horus becom=
es
the heir of Ra, the father in heaven, as the inheritor and the giver of ete=
rnal
life to his followers. "The two earths have been decreed to Horus
absolutely and without condition" (ch. 19). Because it was he who join=
ed
the two Horuses together, and as Paul phrases it, "made both one, and
brake down the middle-wall of partition, that he might create in himself of=
the
twain one new man" (Eph. i=
i. 14,
15). As son of Seb he is the Virgin's child on earth, or in matter. As son =
of
Osiris he is Amsu the Divine Manes in Amenta, and as Har-Sam-Taui he is the
uniter of the two earths in one, the conqueror who makes the word of Osiris
truth against his enemies, and thus becomes the founder of the future kingd=
om
of heaven for his father in the spirit as the double Horus, he who wins and
wears the double diadem.
The dual Horus - Horus as mortal and Horu=
s in
spirit, Horus as child of the Virgin and Horus begotten of the Father, Horus
twelve years of age and Horus the adult of thirty years-is reproduced in the
Gospels, however briefly, although the object of the writers was not to
distinguish between the two natures, human and divine, whilst both were lim=
ited
to the one life on this earth. Still, there is a dual Jesus, or Jesus and t=
he
Christ, corresponding to the double Horus. Child-Horus is portrayed as the
child-Jesus up to twelve years of age. In his baptism by water it is
prognosticated by John that Jesus is to come as the Baptizer with the Holy
Spirit and with
794 ANCIENT EGYPT
fire. This is he "whose fan is in his
hand," and this is the transformation that was made by Horus the mortal
when he became Horus rising in spirit with the fan, or khu, in his hand. Je=
sus
in the same circumstances is the same character. The Spirit of God the Fath=
er
descends upon him in the likeness of a dove, which indicates that he is now=
the
Christ in Spirit. The Virgin's child has changed into the Son of God the
Father, and the change is authenticated by the "Voice out of the heave=
ns,
saying, this is my beloved Son" (Matt. iii. 16, 17). The transaction is
one of many that could only take place in the Earth of Amenta, but which are
represented perforce in the earth of time, because the matter of the
pre-existent mythos was rendered as a human history in the exoteric Gospels=
.
It has to be repeated again and again tha=
t the
primitive mysteries of totemism were continued and developed as spiritual in
the Egyptian eschatology. Child-Horus at twelve years of age represents the
typical youth that passed into the ranks of the adults at puberty, who was
circumcised and regenerated in the rite of Baptism, blood, water or oil bei=
ng
used for the purpose of lustration. This is repeated in the transformation =
of
child-Horus into Horus the adult, the child of twelve years into the sherau=
of
thirty years; otherwise the child of the mother into the son of the father.
Thus, the child-Horus becomes the beloved son of the father in his baptism,=
as
did Jesus. In the Ritual (chapter of the baptisms) the speaker at the fourth
portal says: "I have been baptized in the water with which the Good Be=
ing
was washed at the time when he had his contention with Sut (Satan), and when
the victory was given to him." In the baptism at the fifth portal, he =
says
he has washed himself, or has been baptized in the water that Horus was washed in when he became the
beloved son of his father, Osiris. "Su-meri-f" is the son whom the father loves, hence the bel=
oved
son, the anointed, or the Christ when Christified. In one of these baptisms
(eighth portal) the baptizer is mentioned by name as Anup. He was the typic=
al
baptizer, the embalmer and anointer of the dead from of old, before the tim=
e of
the solar Horus, or Osiris. "I have been washed in the water wherein t=
he
God Anup baptized when he performed the office of embalmer and binder-up of=
the
Mummy." Or, as it is otherwise said, when he became the chief minister=
to
Osiris in the later cult. Here we find (1) that Anup was the baptizer in
preparing Osiris (or the mortal Horus) to become the Horus in spirit, the
anointed and beloved son of the father in the rite of embalmment, or baptis=
m;
that Osiris, or Horus, was baptized preparatory to or at the time of his
contest with Sut (Satan); and that the baptism of Horus took place when he
became chief minister, the beloved son Su-meri-f
of his father, he who had previously been the pillar of support (An-mut-f) =
to
his mother. (Naville, Texts;
Budge, Book of the Dead, ch. 14=
5.)
There is a baptism in the Ritual which takes place at the time when Horus m=
akes
his transformation into the menat, the bird of soul as a swallow, dove or
pigeon. That is when mortal Horus has become a spirit (ch. 85, 1), with the
head of a bird, whether as the Divine hawk or the dove, and the same
transformation takes place in the baptism of Jesus, when the dove from heav=
en
descended and abode upon him as the sign to show that he was now the Son of=
the
Father in Spirit.
JESUS AND THE CHRIST 795
$$$ There was a double baptism in the anc=
ient
mysteries: the baptism by water and the baptism by spirit This may be trace=
d to
the two lakes of heaven at the head of the celestial river in the region of=
the
northern pole, which were also repeated as the two lakes of purification in
Amenta. The manes says, "I purify me in the southern tank, and I rest =
me
at the northern lake" (ch. 125). They will account for the two forms of
baptism mentioned in the Gospels. John baptizes with water, Jesus with the =
Holy
Spirit and with fire. This twofold baptism had been represented by the two
celestial lakes or pools that were configurated in the northern heaven which
are to be read of in the Ritual (ch. 97) as the baptistry of Anup. One of t=
hese
was the lake of purification by water; the other by spirit. This latter was=
the
lake of <=
st1:PlaceName
w:st=3D"on">Sa by n=
ame, in
which the gods themselves were wont to be vitalized in their baptism. Sa signifies spirit; the Sa was a divine or magical fl=
uid
which made immortal; and the baptism in this sacred =
lake of Sa
was literally a baptism of the holy spirit. The scene of the baptism by John
can be paralleled in the Ritual (ch. 97). Horus claims to be the master of =
all
things, including the water of the Inundation. When he comes to be baptized=
, it
is "said at the boat,"
called "the staff of Anup," "Look upon me, oh ye great and
mighty Gods, who are foremost among the spirits of Annu; let me be exalted =
in
your presence." The plea for baptism is very express. "Lo, I come,
that I may purify this soul of mine=
in
the most high degree: let not that impediment
which cometh from your mouth be issued against me, let me be purified in the lake of propitiation and of equipoise:
let me plunge into the divine pool =
beneath
the two divine sycamores of heaven and earth." After the baptism, =
he
says, "Now let my Fold be fitt=
ed for
me as one victorious against all adversaries who would not that right shoul=
d be
done to me. I am the only one just and true upon the earth" (Rit.,=
ch.
97, Renouf). In the Gospel, when Jesus cometh "unto John" =3D Anu=
p the
baptizer, "John would have hindered him." "But Jesus answeri=
ng
said unto him, suffer me now for thus it becometh us to fulfil all righteousness" (Matt. iii. 14=
, 15) -
a probable rendering of the Egyptian word Maat! In the Egyptian baptism thr=
ee
elements are involved: the elements of water, fire and spirit Osiris
represented water, Horus the solar fire, and Ra the holy
spirit. These elements agree with the three persons in the trinity t=
hat
were Osiris the father, Horus the son, Ra the holy spirit, in whose names as
father, son and holy ghost the rite of baptism still continues to be practi=
sed.
The second character was fulfilled by Horus when he became bird-headed as a
spirit in the resurrection. This fulfilment is obvious if not perfectly
accomplished on behalf of Jesus after his baptism. "And Jesus, full of the holy s=
pirit,
returned from the Jo=
rdan,
and was led in the Spirit"=
(Luke
iv. 1, 2). He also returns "in the power of the Spirit" (iv. 14).=
The
same change has occurred with him as with Horus in the same circumstances. =
It
is now that he makes the announcement; "The Spirit of the Lord is upon me, because he hath anointed me to
preach good tidings to the poor: he hath sent me to proclaim release to the
captives and recovery of sight to the blind, to set at liberty them that are
bruised, to proclaim the acceptable year of the Lord. To-day hath the scrip=
ture
been fulfilled in your ears." This was the fulfil-
796 ANCIENT EGYPT
ment, according to Jewish prophecy, of that s=
econd
advent which took place, and could only take place in spirit-world, and not=
in
the life on earth, except as a performance in the religious mysteries.
Another episode in the canonical account =
of
Jesus will serve to illustrate the transformation from the child of twelve =
into
the adult of thirty years. When Jesus was twelve years old, says Luke, his
parents went up to Jerusalem
at the feast of the Passover. When they were returning to Nazareth
they found the boy had tarried behind in Jerusalem.
After three days they discovered him in the temple sitting in the midst of =
the
doctors, both hearing them and asking them questions. They were astonished;=
and
his mother said unto him, "Son, why hast thou thus dealt with us? Beho=
ld,
thy father and I sought thee sorrowing." And he said unto them, "=
How
is it ye sought me? Wist ye not that I must be on my fa=
ther's
business?" - or must be about the th=
ings
of my father. This, in the original, is a legend of the infancy and of the =
time
when the child-Horus made his transformation into Horus the adult, to become
the fulfiller for his father, "and," as he says, "to take th=
e lead." Osiris in his maimed a=
nd
mutilated state was represented by the child of Isis=
,
the Horus of twelve years, or the moon in the fourteen days of waning light=
, or
the sun in the winter solstice. Thus Isis in
search of the scattered limbs and members of Osiris was in search of her ch=
ild
(Rit., ch. 157). As it is said in the "Hymn to Osiris," "she
went round the world lamenting him. She stopped not till she found him. ...=
She
raised the remains of the god of the motionless heart. She extracted his
essence. She bore a child. She suckled her babe in secrecy. No one knew whe=
re
it happened" (Records, vol=
. 4,
pp. 101-2). In the text quoted from the Ritual the child of the papyrus-mar=
shes
has changed and come forth as the ruler, he who lights the great battle aga=
inst
Sut. Horus was then about his father's business. He had now transformed from
the child of Isis on=
ly,
or Horus in the secret place, into Horus the begotten of the father, the Ho=
rus
of thirty years. This is the original of the story told by Luke of the
child-Christ when he was twelve years of age. Mary, like Isis,
searches the districts for her missing child, who is found after three days,
which is the length of time assigned to the transformation of Osiris for
renewal in the moon. Meantime he, too, has "made a great battle,"
asserted his supremacy, and "ordered what was to be done," althou=
gh
the nature and mode of the contest have been changed. He has also given ter=
ror
and caused his mother to fear. When reproached by his mother, who had sought
him sorrowing, he asks his mother and father if they did not know that he m=
ust
be about his father's business, or attending to the things of his father. <=
o:p>
There is a chapter of Isis seeking for
child-Horus at his going forth from the marshes in which the papyrus grew; =
that
is, when Horus is the child of twelve years who transforms into the living
likeness of the father as the man of thirty years. A vulture with outspread
wings is the emblem of the seeking mother, who goes about searching the &qu=
ot;mysterious
retreats" of Horus in which he hides himself after leaving the marshes.
Her son goes forth to face misfortune, to command the chiefs of the distric=
t. He
fights a great battle. He calls to remem-
JESUS AND THE CHRIST 797
brance what he has done, imposes f=
ear on
them, establishes his terror, his mother Isis having made charms for the
protection of her child (Rit., ch. 157; Naville and Renouf). Horus in his t=
wo
characters of the child and the adult is called the lad in the country, and=
the
youth in the city or in the town (Rit., ch. 85). As the lad in the country =
he
is the child with Isis the virgin mother, and Seb the earth-god, who was his
foster-father during his childhood. As the youth in town he is in his fathe=
r's
house, and is "the heir of the temple" in <=
st1:place
w:st=3D"on">Heliopolis (ch. 115). When Horus the ch=
ild
passes into Horus the adult he becomes the heir to the "things of his
father." The Egyptian word "khetu" for "things" is
most idiomatic, and "the things of my father" in the Greek is
uniquely perfect as a rendering of the Egyptian "khetu."
It is as the youth in town or in Heliopolis =3D Jerusalem,
that Horus says" I am a soul, and my soul is divine"; this was de=
rived
from Ra, his father in heaven: "I take the lead. I put an end to darkn=
ess.
I put a stop to evil." And when Horus goes to Abydos to see his father Osiris, all the
great gods, together with the groups of the gods, come forth to meet and gr=
eet
him with their acclamations. He is hailed by them as "the king of
hosts" who cometh to unite and take possession of the two worlds. His =
father's house is seized (in the
juridical sense of seizin or fe=
udal
possession) "in virtue of the writs," which have been issued on
behalf of the divine heir, "the heir of the temple" (ch. 138), the
"son whom the father hath begotten" (ch. 115). Abydos is the mythical rebirth-place of
Osiris, and it was there that Horus took possession of his father's house. =
In
the Gospel it is Jerusalem.
Twice over in one brief chapter of the Ritual (115th) Horus is called "=
;the
heir of the temple." He says, "It is with reference to me that the
gods say, Lo, the afflicted one is the heir of
Annu." This was as Horus the wise and wonderful child. And again it is
said of Horus the divine adult, "active and powerful is the heir of the
temple; the active one of Annu, the son whom the father hath begotten."=
; In
the Ritual the temple is in Annu; it is otherwise termed the hat-saru, or h=
ouse
of the prince. Horus enters this as the child of the mother, and he comes f=
orth
as the son of the father, and the wielder of the whip as the symbol of his
sovereignty. Here is the parallel to the child-Jesus sitting in the temple =
as a
teacher of the teachers, laying down the law to the masters of the law. As =
the
Word of truth, Horus "assembles the chiefs of truth" or law. These
are the acolytes who sit with Osiris in the great hall of Maat. The lords of
truth (or the law) collected there to watch over iniquity, as they sit in
"Seb's great dwelling," recognize the lad as the lord of justice,=
and
delegate authority to him as their chief. The original of a scene in the te=
mple
is traceable in the "Hymn to Osiris." Horus has grown strong in t=
he
dwelling of Seb. "The divine company rejoices when the son of Osiris
comes, even Horus steadfast of heart, with (or as) the word made truth: the=
son
of Isis, the flesh of Osiris." Horu=
s in
the hall of Mati was in the house of his father Osiris seated on the
judgment-seat surrounded by the chiefs of truth as the lad who is acknowled=
ged
now to be the universal master, and the lord of law and of very truth itsel=
f.
The father's house in the Gospels becomes the temple at Jerusalem, the "chiefs of truth&qu=
ot;
collected there are the doctors or Tannaim, and
798 ANCIENT EGYPT
the divine child Horus, the royal Horus, wea=
rer of
the double crown, has been converted into the child of Joseph the carpenter=
.
According to John, the first thing that J=
esus
did after his baptism was to prove his power by turning water into wine. Th=
is
is immediately followed by his foray in the temple at Jerusalem. He makes a scourge of cords,=
where
Horus, as "heir of the temple," wields the whip or flagellum on t=
he
enemies of his father. Jesus lays on lustily wit=
h his
flagellum and drives out those who have made the Father's house a house of
merchandise or den of thieves. He thus proves himself to be, like Horus,
"active and powerful," "the heir of the temple" who hath
the might divine as the only son, whom "the Father hath begotten,"=
; in
the one instance by vanquishing Sut on the pinnacle, and in the other by
driving out the evil-doers =3D the Sut-Typhonians from the temple (John ii.
14-17), both of which events are stated in two different Gospels to have
followed immediately after the baptism, in which occurred the transformatio=
n of
Jesus into the dove-headed Son of God the Father.
In the Ritual the subject of chapter 138 =
is the
"Entry into Abydos," and it desc=
ribes
a. scene of triumph for Horus analogous to the entry of Jesus into Jerusalem. He is =
the lord
of life in Abydos.
He exclaims, "O gods of A=
bydos.
Let us be joyful. Do not hinder me from seeing my father. I am the Horus of
Khem-Ka, the red shoot (or branch =3D natzer) which nothing can injure, who=
se
hand is strong against his enemies: avenger of his father, striking his
enemies, repelling violence: governor of multitudes, chief of the earth, wh=
o takes possession of his fathers
dwelling-with his arms." The object of this triumphant entry is for
the divine heir to take possession of his father's dwelling. This he effect=
s by
force of arms. "And Jesus entered into the temple of God,
and cast out all that bought and sold in the temple and overthrew the table=
s of
the money-changers." And he saith unto them, "It is written my ho=
use
shall be called a house of prayer: but ye have made it a den of robbers&quo=
t;
(Matt xxi.; Rit. 138).
Amsu-Horus rises in Amenta with the signs=
of
government upon his shoulder in the shape of the crook and the whip (or khu=
).
As bearer of the crook he is a form of the Good Shepherd who comes in that
character to look after his father's flock or herd. As wielder of the whip =
he
came to drive out and scourge the enemies of his father. The Christ who is
portrayed as the Good Shepherd in one character is also described as making=
his
advent with the fan in his hand, which in the hand of Amsu is the flail or
whip. This, in another scene, becomes the whip or scourge with which Jesus
drives out the illegal occupants of the temple. The passover of the Jews be=
ing
at hand, Jesus went up to Jerusalem, and "he found in the temple those
that sold oxen and sheep and doves, and the changers of money sitting"
together in this compound of menagerie and mart, which is as if the Stock
Exchange and Smithfield Market met together in St. Paul's Cathedral. "=
And
he made a scourge of cords, and cast all out of the temple, both the sheep =
and
the oxen: and he poured out the changers' money and overthrew the tables, a=
nd
to them that sold the doves he said, take these things hence; make not my
father's house a house of merchandise" (John ii. 13-17). This portrait=
of
the
JESUS AND THE CHRIST 799
wielder of the whip driving out the sheep=
and
oxen is the reverse to that of the good shepherd with the crook, and this
historic fulfilment of the mythos is a very puerile parody of Amsu-Har-Tema,
the doer of justice, scourging the foes of his father out of the temple in =
his
consuming fury of resentment, so soon as ever he had taken in hand the whip=
of
his divine authority. Horus is not mentioned as riding into Abydos on an ass, but in the cult of At=
um-Ra
the solar disk was hauled up from Amenta by the ass-eared god Iusa, and Iusa
was the original rider on the ass or the foal of the ass.
Immediately following this clearing out o=
f the
temple it is said that Jesus hungered - and seeing a fig-tree by the waysid=
e he
came to it and found nothing thereon. He is described as coming to the fig-=
tree
hungry, when figs were not in season, and because there was no fruit upon i=
t he
sterilized it for ever, "and immediately the fig-tree withered away&qu=
ot;
(Matt. xxi. 19). This is in the character of Horus the avenger, who comes to
the fig-tree in the Aarru-garden and says, "I am Amsu-Horus, the avenger of his father the Good Being. I carry =
out
for my father the overthrowal of all his enemies," including the f=
ig-tree,
as it is rendered in the Gospels. In the Ritual the cedar is quoted in the
place of the sycamore-fig. The speaker, in addressing the keeper of the
twenty-first gate, says, "Thou keepest the secrets of the Avenging God
(Har-Tema) who causes the Shennu-tr=
ee to
bear no fruit" (Rit., ch. 145).
The earth-life ceases for Horus at the ag=
e of
twelve. Partly because he typified an impotent or impubescent body-soul in
matter, mere soul of the mother-blood, and the difference between child-Hor=
us
and Horus divinized was expressed by the difference betwixt the child of tw=
elve
and the perfect man of thirty years. It ceased by the transformation into t=
hat
which was typical of another life. Child-Horus passed away from earth to ma=
ke
his change or to be made "a man of" in the mysteries of Amenta. He
rose again as Amsu in ithyphallic form to show the potency of soul or spiri=
t in
the afterlife by means of the natural figure. Thus, according to the genuine
mythos, at the time of the baptism in the <=
st1:place
w:st=3D"on">Jordan, when Jesus had attain=
ed the
age of twelve, the earthly life came to an end, the mother's child had for =
the
first time found his father. But that was not in this world. The second Hor=
us
was begotten in Amenta, not on earth. Also the baptism of regeneration, and
other of the spiritual mysteries, occurred in that earth of eternity and not
upon the earth where mortal beings dwell. In the totemic mysteries circumci=
sion
was a rite of puberty which marked the transformation of the youth into the
man, and this, like other typical customs, was continued in the religious
mysteries. When Horus makes his change and rises in Amenta as Horus the adu=
lt, it is in a figure that has suffered th=
e rite
of circumcision, as the portraits of the risen Amsu prove. Thus
circumcision, like baptism, was a rite of regeneration and resurrection or
re-erection from the dead; that is, from the state of the inert Osiris, the
impubescent Horus, or, doctrinally, from the status of the uncircumcised, t=
he
unbaptized, who were "unhouselled, unanointed, unannealed," and w=
ho
might thus remain in mummied immobility. The first Horus is impubescent; th=
e second
is circumcised to show that he has risen in the likeness of the father,&quo=
t;
full of
800 ANCIENT EGYPT
grace and truth," "the image of the
invisible god, the first-born of all creation." Amsu-Horus, the risen
Sahu, is identical doctrinally with the gnostic Christ of Paul, who tells h=
is
hearers that they have been circumcised in him who includes the pleroma of =
the
godhead bodily, "with a circumcision not made with hands, in the putti=
ng
off the body of the flesh, in the circumcision of Christ; having been buried
with him in baptism, wherein ye were also raised with him through faith in =
the
working of God, who raised him from the dead" (Col. ii. 10-12). When H=
orus
rises from the dead he wields the weapons and he bears the symbols of his
sovereignty. He has been baptized and circumcised, or lustrated with water,
with oil, with the Holy Spirit, and crowned with the double feather. The
doctrine is the same whether the risen one be Ho=
rus or
the Christ; and there was nothing historical in the death, the baptism, the
circumcision, the resurrection of Amsu-Horus, either as the Karast mummy or=
the
Christ.
A difficulty all through with the concoct=
ers of
the Gospel history was this dual character of Horus in two lives and two
worlds. They had only the one lifetime to go upon in one world. Jesus had to
become bird-headed in the human lifetime and on earth. =
Whereas
the human Horus made his change into the "second-born, the golden
hawk," after he had passed=
into
Amenta. It was as a spirit in the earth of eternity that he became
bird-headed in the likeness of his father Ra, not on the earth of Seb, wher=
e he
was imaged in the likeness of mortality, as the human Horus. Still, the ris=
en
Jesus acts the part of Horus in issuing from the sepulchre as a spirit. Aft=
er
his death and burial, he appears to the disciples in the rôle of the second Horus who represents the Father after =
the
resurrection in spirit. He tells them that the Father hath sent him. "=
And
when he had said this, he breathed on them, and saith unto them, Receive ye=
the
Holy Spirit" (John xx. 21, 22). This is in the character of the hawk-h=
eaded
Horus who, as the son of Ra, is given power from the Father to breathe the =
Holy
Spirit. It is a mystery of Amenta, with no meaning elsewhere. In this the H=
orus
who had conquered death and risen again in triumph as the Beloved Son of God
the Father, became the representative of the Holy Spirit with power to impa=
rt
it to the breathless ones, and raise them from the dead; he who, as Horus or
Jesus, in this character was "the resurrection and the life." But=
, in
the gospels of the Sarkolatrae it had to be demonstrated that the risen Chr=
ist
was not a spirit or anything superhuman, if the history was to be accepted =
as
simply human and limited to the life on earth.
Horus, in his first advent, was the
word-made-flesh in mortal guise, according to the Kamite doctrine of the
incarnation. In his second advent, he is the word-made-truth as Horus the
fulfiller in the spirit, according to the Kamite doctrine of the resurrecti=
on.
In his baptism, Horus the word-made-flesh transformed into the word-made-tr=
uth,
according to the Kamite doctrine of baptismal regeneration, each of which
doctrines was of necessity perverted in the exoteric rendering. The scene of
this rebirth in Amenta was underneath the tree of dawn - the tamarisk, pers=
ea,
olive, or sycamore-fig-tree. The desire of the manes is literally to be with
Horus under the fig-tree at the time of his resurrection from Amenta, a fig=
ure
that was derived from the
JESUS AND THE CHRIST 801
Horus-sun arising from under=
the
tree of dawn in the mythology. Horus reborn as the sun of morning, says, "I am the babe. I am the god within the tamarisk-tree" (ch. 42). =
The
olive was another tree of dawn. The transformation of Osiris into Horus, or=
of
Amsu into Horus the bird-headed, was effected underneath this tree. One of =
the
seven khus, or great spirits who are the companions of Horus in his resurre=
ction
is named Kheri-bakhu-f or "he who is under the olive-tree," which=
is
equated by the fig-tree in the Gospel of John for the green tree of dawn. O=
n a
papyrus at Dublin
the Osiris prays that he may be under the sycamore (fig-tree) of Hathor at =
the
rising of Horus (Trans. Soci. Bib.<=
/i>,
vol. viii., p. 218). This, according to John, wa=
s the
place where Nathaniel had been with Jesus before the two had ever met on ea=
rth
(John i. 48, 49). "Now," says Andrew, "we have found the Chr=
ist."
He calls upon Nathaniel to "come and see." Jesus recognizes him.
Nathaniel says, "whence knowest thou me?" "Jesus answered and
said unto him, before Philip called thee, when thou wast under the fig-tree=
, I
saw thee" (John i. 41-49).
The two characters of the double Horus,
commonly ascribed to Jesus, are also portrayed upon the gnostic monuments in
the Roman catacombs. In one character he is the little old and ugly Jesus. =
In
the other he corresponds to Horus of the beautiful face. The first is the s=
uffering
Messiah, the despised and afflicted one, who was considered to be of an ign=
oble
origin compared with that of Horus the younger. He was the child of the Mot=
her
only; the soul in matter; the heir of Seb, and therefore of the earth earth=
y.
Horus the younger is the man from heaven; the immortal Son of the Divine Man
who is in heaven, Horus in his glory and his majesty. These often occur
together on the same monuments in their irreconcilable contradiction of each
other (Bosio, Rom. Sott.). But the "elder Horus=
"
did not mean the aged Horus, for he was at the same time the child-Horus. T=
he
title has been misinterpreted by the artists of the catacombs who have
represented "the afflicted one," the Man of sorrows, as diminutiv=
e,
and pensive, old and ugly, whereas, according to the true type, he was never
more than twelve years of age, and always wore the lock of childhood. "=
;Old
Child" was his name.
Horus in his childhood was the sower of t=
he
seed in the fields of his father. This Mystery follows that of the great ba=
ttle
in which Osiris is avenged and the associates of Sut are slain in the shape=
of
goats, and the fields are prepared for the seed by being manured with their=
blood.
The vignette is given by Naville from the tracing taken by Lepsius of the n=
ow
lost papyrus Busca. The picture represents the great hoeing in Tattu. The l=
ong
text at Denderah (Mariette, tom. 4, pl. 39) contains directions to be obser=
ved
on the festival commemorative of the ancient custom. Two black cows are put
under a yoke of am-wood, the plough is of
tamarisk-wood, and the share of black bronze. The ploughman goes behind, wi=
th a
cow led in a halter. A little child with the side-lock attached to its head=
is
to scatter the seed in the field of Osiris. Barley is sown at one end, spel=
t at
the other, and flax between the two. The Kher-heb in chief recites the offi=
ce
for the sowing of the field (Renouf, Book
of the Dead, ch. 18, note 9). The child with the side-lock represents t=
he
Horus of twelve years who leaves his mother at that age and goes forth to b=
e
802 ANCIENT EGYPT
"about his
father's business." That business, as here shown, was the sowing of se=
ed
for Osiris, the divine husbandman. Jesus at twelve years of age is said to
leave the Virgin on his father's business for the purpose of sowing the see=
d of
the word; the word that was to be made truth in the fields of divine harves=
t.
Osiris is the husbandman as God the father, and child-Horus the seed-sower =
as
the son, in human form. Sut, the anthropomorphic Satan, is the opponent of
Horus in the harvest-field; he undoes what Horus does. As the prince and po=
wer
of drought and darkness, he is busy in the night. He sows the tares, the th=
orns
and thistles, the weeds or "devil's-dung" amongst the good seed of
Osiris sown by Horus. Horus has his assistants in the seed-sowing and the
reaping of the harvest. These are grouped as the two, the four, the seven, =
and
finally the typical twelve who are the reapers in the Aarru-fields, which a=
re
in the earth of eternity. There is no exact parallel scene in the canonical
gospels to this of the seed-sowing in the Ritual, but the child that sows t=
he
seed in his father's field, survives in the Gospels of the Infancy. As we r=
ead
in the Gospel of Thomas (ch. 12) at the time for sowing the child went out =
with
his father to sow corn in their field, and when his father sowed, the child
Jesus also sowed one grain of corn. And having reaped and threshed it, he m=
ade "a
hundred quarters of it," and bestowed the corn upon the poor. "Now
Jesus was eight years old when he wrought this miracle," during his fi=
rst
advent. At his second coming, Horus is the reaper in the fields of harvest.
This is he "whose fan (or flail) is in his hand" when he rises fr=
om
the sepulchre. The harvest at the end of the world was reaped by the follow=
ers
of Horus at the end of the age or cycle of time. It was periodic in the
mythology, 1ike the harvests of the earth, and therefore periodic in the
eschatology. He that sowed the good seed in the Egyptian mysteries was Horus
the son of Isis, or the human Horus, who
reappears as Amsu the husbandman in the fields of divine harvest, otherwise=
as
Horus-Khut; the master of joy with his twelve followers who are the reapers=
of
the harvest in Amenta. This is portrayed both in the nether-world and in the
upper paradise of Hetep on the summit of the mount. The object of the beati=
fied
deceased is to attain the harvest-field in Hetep, that he may take possessi=
on
of his allotment there, and be in glory there, and plough and sow and
reap· the harvest there for ever, "doing whatsoever things were
done on earth," but changed and glorified. This was to be attained, no=
t at
the end of the world, but at the end of all the trials, the purifications a=
nd
purgatorial pains, the strenuous efforts made in climbing up the ascent to =
reach
at last the paradise of rest upon the summit; the place of re-union and
reconci1iation; the land of the tree of life and the water of life, of
perennial plenty and of everlasting peace. Here the reapers, called the &qu=
ot;angels"
in the Gospel, show the harvest-field is not upon the earth of time. They a=
re
the twelve with Horus in the fields of divine harvest. Horus tells Osiris at
the harvest-home that he has cultivated his corn for him in the Aarru-field=
s of
peace; and in the person of Har-khut; with the twelve as lord of spirits
gathered in the harvests of eternity.
Two opposite characters are assigned to J=
esus
in the Gospels, in one of which he comes with peace, in the other he is the
bringer of the
JESUS AND THE CHRIST 803
sword. He is the bringer of peace on earth (Lu=
ke ii.
14; John xvi. 27), who says he has not come to bring peace on earth (Luke x=
ii.
51). "I came not to send peace but a sword" (Matt. x. 34). Horus =
had
appeared previously in these two r&=
ocirc;les.
He is "Horus the peaceful." As Iu-em-hetep he comes to bring peace
and good fortune on earth and make wars to cease. Horus also comes with the
sword as the avenger of his father when he pierces Sut to the heart, and
annihilates the rebel powers. Har-tema is a title of the second Horus. The =
word
Ma for justice also signifies the law. And he who reveals and makes justice
visible is the Horus who not only fulfils the word by making it truth, but =
who
also comes to fulfil the law, or
maat. This is the character assigned to the Jesus of the Gospels, who says,
"Think not I came to destroy the law. I came not to destroy but to ful=
fil.
Verily I say unto you, till heaven and earth pass away, one jot or one titt=
le
shall in no wise pass away from the law till all things be accomplished&quo=
t;
(Matt. v. 17, 18). This law is the maat of the Ritual. And in the Gospel the
speaker assumes the position of Har-tema, who was the fulfiller of justice =
or
the law. In the earth-life Jesus is the word or speaker in parables. In that
way the "Inarticulate Discourse" of Horus is assigned to Jesus, w=
ith
the usual misrendering of the hidden meaning, as the matter of parables whi=
ch
no one but the duly initiated could possibly understand. Indeed they were
prepensely intended to be non-intelligible to all others. As it is said to =
the
disciples, "Unto you it is given to know the mysteries of the Kingdom of God, but to the rest in parables, =
that
seeing they may see not and hearing they may not understand" (Luke vii=
i.
10). Child-Horus opened his mouth in Sign-language only. Jesus only opens h=
is
in parables. At his second coming he is to speak no more in parables but to
tell the disciples plainly of the father. That is how the twofold character=
of
Horus was to be fulfilled by Jesus, and as it had been already fulfilled by=
the
Egypto-gnostic Jesus in "Pistis Sophia." Also, however indirectly,
Jesus is identified with the child-Horus as the teacher who was a babe and
suckling and who exclaims "I am the babe" (repeated four times) in
the Ritual (ch. 42). Jesus says, at the time when "he rejoiced in the =
holy
spirit" (Luke x. 21), "I thank thee, O Father, Lord of heaven and
earth, that thou didst hide these things (the things which had been given h=
im
to teach) from the wise and understanding and didst reveal them unto babes.=
(Such babes as Horus with the side-lock.) All things h=
ave
been delivered unto me of my father and no one knoweth who the son is save =
the
father." But in the course of making out a human history from the myth=
os
and the eschatology in the Ritual, Jesus has been forced to remain on the e=
arth
not only after he was twelve years of age but after he was thirty years, wh=
en
he ought to have been a manes in Amenta. The "Pistis Sophia" reta=
ins
the true version of Horus, or Jesus, in Amenta, when it says" Jesus sp=
ake
these words unto his disciples in t=
he
midst of Amenta" (390) and describes him in the character of
Aber-Amentho, the lord of Amenta, in which he rose again triumphant over de=
ath.
That which was taught by Horus, or Jesus,=
the
Word in the sayings and parables, was made truth by Horus-Makheru, the
fulfiller indeed. And this fulfilment at the second coming is imitated by J=
esus
when
804 ANCIENT EGYPT
he says "These things have I spoken un=
to you
in parables (or in proverbial sayings). The hour cometh=
when
I shall no more speak unto you in parables but shall tell you plainly of the
father" (John xvi. 25). The teaching of child-Horus did not con=
tain
a revelation of the father in spirit. This was the mission of Har-Makheru, =
the
fulfiller of the word in truth, as it was acted in the mysteries to be repe=
ated
in the mortal life, for human use. This second part is promised in the Gosp=
els
but remained a matter of prophecy that never was fulfilled. Albeit
the doctrine survives in the Christian "Word-of-truth" with no
foundation in the historical life of Jesus. The Christian advent of
Horus-Makheru, the word-made-truth, the beloved son who represents the fath=
er,
from beginning to end of the Ritual, still awaits the ending of the world or
that last day which was annually solemnized in the Egyptian mysteries. As P=
aul
the Christian Gnostic puts it, "the kingdom of God
is not in word, but in power." That is in fulfilment as the
word-made-truth (1 Cor. iv.20). The first Horus was the word, the second is=
the
power: the heir of glory who hath the might-divine of the only-begotten Son=
of
God the Father (Rit., ch. 115). This, wherever met with, is Egyptian first =
of
all as Horus, who was the word or logos in one phase of character, and in t=
he
other of two he was the power. As the word he represented the virgin mother=
. As
the power he imaged the glory of the father. Horus was the word in the eart=
h of
Seb, and he is the power in the earth of Sut. In the canonical and apocryph=
al
Gospels both the word and power have been continued and fused into one, as =
there
was but one life to be represented, that on earth, in the "history.&qu=
ot;
It is said of the child-Jesus in the Gospel of Thomas (chap. 4), "Every
word of his becometh at once a deed." "Every =
word
of his is at once a deed" (ch. 17). "E=
very
word he speaketh forthwith becometh a deed" (4). The sum and
substance of the doctrine of Maat; is to make the word of Osiris truth agai=
nst
his enemies. Elder Horus was that word in person. The word was also uttered=
in
dark sayings which constituted the ancient wisdom. Then it became the writt=
en
word of Taht Aan, the scribe of the gods, and Horus at his second coming was
the divine ensample of the son who made the word of Osiris truth against all
opposition as the fulfiller of the word and the doer in truth. The word of =
the Christ,
according to Paul, is identical with the Makheru, or word-made-truth by Hor=
us
the fulfiller. He likewise speaks of "the word of the truth of the
gospels" (Col. i. 6). The power of his Chri=
st is
that of the risen Horus; it is the power of the resurrection to eternal lif=
e;
and both are the same, because both represented one meaning, namely the sou=
l of
man that rose again from death, and was personalized in Horus or in Iusa. <=
o:p>
Although the second character of Horus is
realized by Jesus in his baptism; in his becoming the beloved and anointed =
son
of God; in his contests with Satan as a spirit; in proving himself to be the
"heir of the temple"; in his breathing the Holy Spirit into the
breathless, raising of the dead, and in various other ways, such fulfilment=
had
to be repudiated on account of the alleged Judean history. Hence he promises
that if he goes away from the disciples he will send them the Comforter, the
Paraclete, or advocate, "even the Spirit of Truth
THE MYSTERIES AND THE MIRACLES 805 <=
/o:p>
which proceedeth from the father<=
/span>." "A little while=
, and ye
behold me no more; and again a little while and ye shall see me." This=
was
the short time betwixt the first and second coming of the Lord, which was a=
bout
three nights in the mysteries. "If I go not away the comforter will not
come unto you." Whereas in the Egyptian judgment s=
cenes
the comforter has come already. Horus in his second character is the=
paraclete or advocate with the father. One by one he
introduces the faithful to Osiris (in the vignettes to the Ritual), and is =
the
intercessor and the mediator with the father on behalf of his children. In =
the
papyrus of Ani, for example, Horus the intercessor or advocate introduces <=
span
class=3DGramE>An; to his father, saying" I have come to thee, O
Un-nefer, and I have brought unto thee the Osiris-Ani. His heart is right; =
it
hath come forth guiltless from the scales. It hath not sinned against any g=
od
or goddess. Taht hath weighed it according to the decree pronounced unto hi=
m by
the company of the gods; it is most right and true. Grant that he may appea=
r in
the presence of Osiris; and let him be like unto=
the
followers of Horus for ever and ever."
The process of converting parts of the Os=
irian
drama into Gospel narratives and of making the wisdom of the mystery-teache=
rs
portable for ordinary use, is obvious still in v=
arious
of the parables of the double-Horus. For instance, in his first estate
child-Horus was the sower of the seed, and in his second character at the
second coming he is the reaper of the harvest. Thence comes the parable of =
the
sower. In the pictures to the Ritual Horus is the sower who goes forth to s=
ow
the seed in the field of his father. And when he sows the wheat the enemy, =
that
is Sut the power of darkness, comes by night and sows the field with tares =
and
thorns and thistles, it being his work to undo all the good that Horus does.
This is represented in a parable by means of which "the kingdom of hea=
ven
is likened unto a man that sowed good seed in his field; but while men slept
his enemy came and sowed tares also among the wheat and went away." The
disciples ask for an explanation and the answer is "he that soweth the
good seed is the son of man; and the field is the world, and the good seed,
these are the sons of the kingdom; and the tares are the sons of the evil o=
ne;
and the enemy that sowed them is the devil; and the harvest is the end of t=
he
world; and the reapers are the angels" (Matt. xiii.). Thus the matter =
of
the drama was reproduced piecemeal in religious märchen and exoteric
narratives.
THE MYSTERIES AND THE MIRACLES.
The Mysteries were a dramatic mode of
representing the gnosis or science of the Egyptian mythology and eschatolog=
y.
They are the mysteries of Amenta. It was in these the dead were raised, the
blind were made to see, the dumb to speak, the deaf to hear, the lame to wa=
lk,
the manes to become bird-headed. Hence the scenes of their occurrence were =
in
spirit-world, where the manes made their transformation visibly, and the mo=
rtal
put on immortality. The greater mysteries were founded on the resurrection =
from
the dead
806 ANCIENT EGYPT
with the Ka or the bird-headed Horus as the
representative of a survival in spirit. As we have seen in the "Pistis
Sophia," Jesus tells the disciples that "the mystery of the resurrection of the dead healeth from demonial
possessions, from sufferings and all diseases. It also healeth the blind, t=
he
dumb, the maimed, the halt"; and he promises that whosoever shall
achieve the gnosis of this wisdom shall have the power of performing these
mysteries of the resurrection which only become miracles when exoterically
rendered in the canonical Gospels (=
P.S.,
B. 2, 279). Amenta in the mythos was the secret earth of the nocturnal sun.=
In
the eschatology it is the spirit-world in which the dead became once more t=
he
living, and attained their continuity by being proved and passed as true for
all eternity. If they failed, it was here they died the second death, and n=
ever
rose again. Amenta was the world of the blind, the deaf and dumb, the maime=
d,
the halt, and impotent because it w=
as the
world of the dead.
Thus the miracles of the canonical Gospels
repeat the mysteries of the Ritual, and the scene of these was in the earth=
of
the manes, not in the earth of mortals. It was there the deliverer wrought =
his "miracles"
in the eschatological representation, whether as Horus, the son of Osiris, =
or
as Iusa, the son of Atum-Ra. The Egyptian religion had no need of miracles.=
It
did not postulate the supernatural. The superhuman and ideally divine were a
part of and not apart from nature. The nether-earth was the other half of t=
his
and the Gospel history has been based upon that other earth of the manes be=
ing
mistaken for the earth of mortals. In the Ritual, and in the gnostic writin=
gs,
we find the mystery, the events, the characters, the Christ, the Virgin-Mot=
her,
the miracles, replaced upon their own proper footing and on the only ground=
of
their existence which is eschatological and was a means of working out the
drama in Amenta by means of the mythology that was previously extant. The
so-called miracles of Jesus were not only impossible on human grounds; they=
are
historically impossible because they were pre-extant as mythical representations which were made on grounds that were
entirely non-human in the drama of the mysteries that was as non-historical=
as
the Christmas pantomime. The miracles ascribed to Jesus on earth had been
previously assigned to Iusa the divine healer who was non-historical in the
pre-Christian religion. Horus, whose other name =
is
Jesus, is the performer of "miracles" which are repeated in the
Gospels, and which were first performed as mysteries in the divine
nether-world. But if Horus or Iusa be made human on earth, as a Jew in Judea, we are suddenly hemmed in by the miraculous,=
at
the centre of a maze with nothing antecedent for a clue; no path that leads=
to
the heart of the mystery, and no visible means of exit therefrom. With the
introduction of the human personage on mundane ground, the mythical inevita=
bly
becomes the miraculous; you cannot have the history without it; thus the
history was founded on the miracles which are perversions of the mythology =
that
was provably pre-extant.
Not only is it represented in the Gospels=
that
Jesus raised the dead but that he also conferred power on the disciples to =
do
likewise. They are to preach and proclaim that the kingdom of heaven is at =
THE MYSTERIES AND THE MIRACLES 807 <=
/o:p>
hand, to "heal the sick and raise the
dead" (Matt. x. 5-8). So the followers, called the "Children of
Horus," had the power given them previously by their Lord to raise the dead. In the Pyramid tex=
ts of
Teta (line 270) it is said," Horus hath given his children power that =
they
may raise thee up"; that is, from the funeral couch. But this resurrec=
tion
was in Amenta, the earth of eternity, not in the earth of time, and those w=
ho
were raised up for the second life are the manes, not mortal beings in the
human world. It was not pretended that they were Egyptians in the time of T=
eta,
the first king of the sixth dynasty. The Christians babble about the myster=
ies
of revealed religion, which mysteries never were revealed except to those w=
ho
had been duly initiated. These were mysteries to the Christians simply beca=
use
they had not been revealed to them. They are the mysteries of ancient knowl=
edge
reproduced as miracles of modern ignorance. Such mysteries of the Christian
faith, as the Trinity, the Incarnation, and the Virgin Birth, the
Transfiguration on the Mount, the Passion, Death, Burial, Resurrection and
Ascension, Trans-substantiation and Baptismal Regeneration, were all extant=
in
the mysteries of Amenta with Horus or Iu-em-hetep as the central figure of =
the
pre-Christian Jesus.
This mode of making miracles from the mys=
teries
can be traced in the canonical Gospels. For instance, according to John, wh=
en
Jesus reappears to the seven fishers on board the boat to cause the miracul=
ous
draught of fishes it is after his r=
esurrection
from the dead. Consequently, the transaction is in a region beyond the tomb, therefore in spirit-world, not in the
life on earth. Whereas in Luke's version, his reappeara=
nce
was in the earth-life and is not a reappearance after death. Yet the
miraculous draught of fishes is the same in both books; and either the
transaction is historical in Luke and has been relegated to the after-life =
in
another world by John, or else the mythical version was first and has been
converted into an historical event by Luke. But here, as in other cases, th=
ere
is no corroboration of the history to be adduced, whereas the priority of
John's version is attested by the Ritual where the fisher, the seven fisher=
s,
the fishing and the fish belong not to this earth but to that other world
beyond the tomb and to the mysteries of Amenta.
When Sebek in the Ritual (ch. 113) catche=
s the
fish in his marvellous net this is proclaimed by Ra to be "a
mystery." But when Simon Peter in the Gospel catches the great draught=
of
fishes the mystery becomes a miracle.
Mythology knows nothing of miracle, nor t=
he
need of it. Miracle has no place in the Egyptian Ritual. But the Ritual sho=
ws
us how the necessity for it arose as a modus
operandi when the gnosis had to be accounted for by ignorance and the
mythos was converted into human history. For example, the sun or the sun-god
Atum is described in the Ritual as going over the surface of the lake of Mati,
in Abydos, the
place of rebirth, or of sunrise. That which is done mythically by the god is
performed by the manes on the eschatological plane, and as he is in the hum=
an
likeness, it follows that he must walk the water in the sun-god's track. He
says, "the great God who is there is Ra himself. I walk on his road; I know the surface of the lake of Mati.
The water of Mati is the road by which Atum-Ra
808 ANCIENT EGYPT
goes to traverse the field of divine harvest&=
quot;
(Rit., 17). In the first phase the sun (or solar god) traverses the celesti=
al
water at dawn. In the eschatological continuation the human soul in Amenta =
does
the same because assimilated to the character of the god. It is but a mode =
of
representing phenomena in the two worlds of the double earth, the imagery of
upper earth being repeated in spirit-world. But if we substitute a human be=
ing
for the solar god or the manes in Amenta, and make him walk the water in our
world on the surface of the sea or lake
of Galilee, instead of the lake of Mat; in Amenta, the water-walking =
can
only be done by miracle. Such is the genesis of the Biblical miracles in bo=
th
the Old Testament and the New. This we are now able to prove twice over by
means of the original matter and mode of the mythos in the Egyptian eschato=
logy
that was humanized or literalized in legends and at last converted into
Christian history.
You cannot rationalize the Bible miracles=
by
reducing them to what may be thought reasonable dimensions. As Matthew Arno=
ld said,
"this is as if we were startled by the extravagance of supposing
Cinderella's fairy godmother to have actually changed the pumpkin into a
coach-and-six, but should suggest that she did really change it into a
one-horse-cab." It is not a matter of degree or proportion, but of a
radical difference in the fundamental nature of things. It is not the kind =
of
transformation that was applied to the primary f=
acts,
nor is this transformation the result of imagination. It was not a result of
the faculty of imagining that a man should be supposed to walk the water and
not sink. Such an imagining was controverted by all the past of human
experience. When the Egyptians portrayed a human impossibility - a miracle =
- they
depicted a pair of feet walking on the water. This was a mode of superhuman
force first made manifest by the elemental powers such as light and darknes=
s,
the wind, or the spirit of the storm. The water-walker was an old type of
deity. The Christian miracles are false modes of explaining that which was =
ignorantly
misappropriated. The gnostic interpretation of the Kamite mysteries had no =
need
of miracles, no reversal or violation of natural=
law.
The process by which miracles, or total violatio=
ns of
natural law, arose, was through perversion of ancient knowledge by later
ignorance - not in the false or exaggerated reports of eye-witnesses. Nor c=
ould
anything be settled by a conflict of opinions in the domain of ideas. We mu=
st
have some foothold and ground of fact to go upon even to fight the battle. =
As
it is in physical science, we have to ascertain the knowable. It avails not=
hing
to take refuge in the unknown or to enshroud ourselves in mystery. The lege=
nds
of mythology were not ideal, nor based upon abstract ideas. They were not f=
irst
evolved from the inner consciousness, but from facts in outward nature that=
are
for ever verifiable. The mysteries that "historic Christianity" t=
ook
over without understanding, and preserved as food for faith, or as problems=
for
metaphysical speculation, are fathomable and even
simple when truly interpreted, but they have and can have no solution on the supposed historic ground. A=
nd
with its bogus miracles surreptitiously derived from the ancient mysteries =
by
falsification of the myths, it has destroyed or tended to destroy all
standing-ground
THE MYSTERIES AND THE MIRACLES 809 <=
/o:p>
of common sense in natural reality. With its
"historical" virgin mother of a God who was her
"historical" child, it has made a double mockery of nature, human=
and
divine. With its risen corpse for an anointed Christ the only Son of God, it
has deified an image of death itself and made a mortuary of the human mind.=
When it is conclusively proved that the
Christian miracles are nothing more than a pagan mode of symbolical
representation literalized, there is no longer any question of contravening=
, or
breaking, or even challenging any well-known laws of nature. The discussion=
as
to the probability or possibility of miracle on the old grounds of belief a=
nd
doubt is closed for ever. A glance at the Egyptian pictures will show that =
the
Horus or Christ is the young sun-god who walks the waters in Amenta not on =
the
upper earth, and that the evil spirits who enter the swine and are driven d=
own
into the lake are the souls of those who were condemned in the great judgme=
nt
as typhonian, the black pig being a type of Sut the evil being. A study of
these miracles as they were originally rendered will lead to an understandi=
ng
of their true significance, and here as everywhere else the truth of the ma=
tter
once attained must ultimately put an end to the false belief:
Falsehood hath nothing in th=
e world
to do,
But lie to live and die to p=
rove the
true!
With what facility the miracle could be
manufactured for the exoteric Gospels, canonical or apocryphal, may be seen=
from
the legends in The Arabic Gospel of=
the
Infancy (ch. 37). In one character the youthful sun-god, Horus or Jesus,
was represented as a sort of divine dyer. He is called the great one who
produces colours. In a passage of the Ritual (ch. 153), as rendered by Birc=
h,
it is said that "the great one journeys to the production of
colours." These are the colours which are produced when the sun, or the
child-Horus, or Jesus, rises from the lotus to dye the blue heaven with the
hues of dawn. This is shown by a reference in the same passage to the sycam=
ore
tree of dawn. Now, in one of the numerous folk-tales that were derived from=
the
mythos, this is made a miracle of in a legend of the Infancy. It was as the
child-Horus that the sun arose to create the colours; and, as a child, it is
said the Lord Jesus entered the shop of a dyer where lay many cloths which =
were
waiting to be dyed each of a different colour. Taking them all up together =
he
threw the whole lot into a vessel of Indian blue. The dyer cried out and sa=
id
the boy had ruined them all. But Jesus said he would cause each one to come
forth of the colour that was desired, and he took them out of the vessel on=
e by
one, each one being dyed of the very colour that the dyer wanted.
The story of child-Jesus in the Gospel of
Thomas who, when five years old, took clay and formed the images of twelve
sparrows, which turned the word into a deed when Jesus bade them fly, is a
miracle manufactured from a mystery of Amenta. When the manes were transfor=
med
from mummy to spirit they became bird-headed in the likeness of Horus whose
head was that of a sparrow-hawk. This in the folk-tale becomes a sparrow, a=
nd
twelve sparrows created by Jesus in the miracle are the representatives of =
the
twelve great spirits of
810 ANCIENT EGYPT
Horus which have the head of=
the
sparrow-hawk in the mystery of Amenta.
When evil spirits enter swine and are dri=
ven
down the mountainside to be drowned in the lake of darkness the representat=
ion
is mythical, not miraculous. The mount is rooted in Amenta. The scene is in=
the
earth of eternity. The mount was called the mount of birth in heaven. This =
was
ascended by the manes who had passed through the
judgment-hall and come forth as the good spirits, whereas the condemned were
driven back and literally sent to the devil by entering the pig of Sut, whi=
ch
had become a type of all impurity. The miracle begins when the avenging
Har-Tema is made historical, the pig actual, and the transaction takes plac=
e on
this our upper earth. We must go to the Egyptian drawings in the drama of t=
he
mysteries for the veritable fact; and once we are in presence of the real t=
ruth
we learn that the argument of Professor Huxley against the miracle is just =
as
unprofitable as the Christian belief in the miracle. Here, as everywhere, t=
he
miracle results from a misinterpretation of the mythos out of which the gos=
pels
were ultimately evolved, piecemeal, and put together in a spurious history,
with a spurious version of Horus the mortal, and a spurious spectre of Horu=
s in
the spirit.
In performing his miracles with a word, in
being the word incarnated or made truth in person, in wielding a magical po=
wer
over the elements, in casting out devils, in causing the spirits of evil to
enter the swine, in healing the woman with the issue of blood, in giving si=
ght
to the blind, in transforming and transfiguring himself, in suddenly concea=
ling
himself, in walking upon the sea, in his personal conflict and battles with
Satan, in raising the dead to life out of the earth, in resuscitating himse=
lf
on the third day; in all these and other things Jesus is accredited with do=
ing
exactly what was attributed to Horus in the Ritual and in the Egyptian
mysteries. But these miraculous things were never done by mortal or immorta=
l on
the surface of our earth. They are other-world occurrences in the true
rendering, and they can only be re-related to reality as a mythical mode of
representing the scenes in the drama of Amenta. The superhuman attributes a=
re
possessed, the transformation and transfiguration effected, the waters walk=
ed,
the evil spirits cast out to enter the typhonian swine; sight is restored to
the blind, the dumb are given a mouth, the dead are raised up out of the ea=
rth
by Horus in this divine nether-world termed the earth of eternity and not on
the earth of Seb in the world of time.
The historical character of the four Gosp=
el
narratives must stand or fall by the historical facts of the miracles. From=
the
birth derived from a virgin to the corporeal resurrection of the Christ, the
sole standing-ground is upon miracle. No amount of Jesuitical dialetic or
logical argument based upon false premises, can =
ever
make right, as a trustworthy matter of faith, that which is verifiably wron=
g as
matter-of-fact. Yet the faith was founded on the uttermost falsification of
natural fact as the ground of the history. On the one hand we find a belief
that these miraculous transactions, these teachings of the Christ and the
Christ himself were historical. On the other, we have the proof that they w=
ere
unhistorical, a proof upon evidence that has
THE MYSTERIES AND THE MIRACLES 811 <=
/o:p>
never been tampered with, and that is directly
derived from witnesses that do not, cannot lie. The miracles of the virgin
birth and physical resurrection of Jesus; the miracles of giving sight to t=
he
blind and of raising the dead, the descent into Hades, and the resurrection=
in
three days or on the third day, are all Egyptian, all in the Ritual. They w=
ere
previously performed by the Christ who was not historical, the Christ of the
Egypto-gnostics who is Horus or Jesus, identical with the Osirian Christ who
was Horus the lord by name, and who, as the records show, was also extant a=
s a
divine type or spiritual impersonation as Iusa or Iu-em-hetep many thousand
years ago.
A crucial example of the mode in which the
gospel history was manufactured from the matter of the mythos and the
eschatology is furnished by the miracle or miracles of the loaves and fishe=
s.
In one account the multitude of men, women and children are fed on five loa=
ves
and two fishes, and the remains of the meal were sufficient to fill twelve
baskets (Matt. xiv. 17-21). In the other miracle, or second version of the
same, the multitude are fed on seven loaves and =
a few
small fishes, and there were seven baskets full of broken pieces. But for t=
he
Ritual we might never have known the correct number of loaves that did suff=
ice
to feed the vast multitude. They are seven in one place and five in another,
and both the seven and five are found in one and the same book. This differ=
ence,
however, serves for Matthew to make out a second miracle (xv. 36). The spea=
ker
in the Ritual says, "There are seven loaves on earth with Seb; there a=
re
seven loaves with Osiris (in Amenta); there are seven loaves at Annu with R=
a in
heaven" (ch. 53). "Henceforth let me live upon corn in your prese=
nce,
ye gods, and let there come one who bringeth to me that I may feed from tho=
se
seven lobes which he hath brought for Horus" (Renouf, Rit., ch. 52). <=
span
class=3DGramE>"It is the god of the sektet boat and of the maatit boat=
who
hath brought them (the loaves) to me at Annu" (ch. 53). These s=
even
loaves constitute the celestial diet on which the multi=
tude
of souls are fed in Annu, called "the place of multiplying
bread." But those who are fed upon the seven loaves in the celestial
locality of Annu are not human beings on earth; they are manes in Amenta wh=
ere
Horus is the bread of life as giver of food to the quickened spirits of the
dead; and as the transaction occurred in the next life there was no need of=
a
miracle in this life by asserting that about five thousand hungry men, besi=
des
women and children, were fed upon five or seven loaves of bread and two fis=
hes.
The synoptics do not mention the incident=
, but
according to John (vi. 9) who retains much more of the Egyptian wisdom in h=
is
Gospel, there was a lad present in the scene who had with him "five ba=
rley
loaves and two fishes." "Jesus therefore took the loaves from him=
and
distributed them to the people." We have identified the feeding of the
multitude of manes on the seven loaves that were brought to Horus as
distributor of the bread of life, and the lad who brings the bread to Jesus=
in
the Gospel with the one who brings the seven loaves to Horus, or, it may be,
the five loaves to Taht, in the Ritual, and who is described as "someo=
ne"
who comes with the bread of Horus and Taht which is ritualistically represe=
nted
by the seven loaves. A primitive concept of the infinite had been expressed=
in
terms of
812 ANCIENT EGYPT
boundless food and drink. Providence
was the provider; and the power that provided the fruits of the earth or wa=
ter
was Providence.
When bread was made the providing power or godhead itself was figured by the
Egyptians as an illimitable loaf, the food of spirits or celestial diet for=
the
life to come. The one great loaf was equivalent to the one supreme source of
soul. Seven loaves were numerically equivalent to the seven souls of Ra. The
human soul was fed from the bread of life as typical of divine source. With
bread of that kind one loaf might have sufficed without the pretence of a
miracle, as it was cut and come again without diminution. It was the kind of
bread which keeps on rising and expanding for ever as in the German tale of
Jesus and the miserly woman with her dough.
Annu is the place of bread in which the
multitudes of manes are fed as men, women and children also, if the youngli=
ngs
of Shu are included. It is called the place of multiplying bread. There are seven loaves of bread with Ra in A=
nnu
(Rit., ch. 53B) on which the manes are fed by Horus. They feed upon the sev=
en
loaves of celestial bread which were brought for Horus to feed the manes wi=
th
by a divine messenger. Seven loaves were brought for Horus and there were a=
lso
loaves for Taht (ch. 52), the two which correspond to the seven loaves and =
the
five in the "historical" miracles. The manes prays that he may fe=
ed
on the seven loaves that are brought for Horus, and the loaves that were
brought for Taht, which shows at least that there was more than one set of
loaves, when the multitude were fed on the divine diet in the place of
multiplying bread. In the Gospel the multitude recline<=
/span>
upon the grass. In the Ritual they rest upon the grassy sward beneath the
sycamore of Hathor (ch. 52, 4). But when the multitudes were fed in Annu th=
ey
were the souls of the departed, and the symbolical seven loaves on which th=
ey
fed was Ka-bread that was neither made nor eaten=
on
earth, nor did it need a miracle to make the food go far enough. Annu was a
mythical locality which did not supply the conditions for a miracle. A mira=
cle
had to be performed only when the eschatological representation was shifted
from the mount of Annu in Amenta to a mountain in Ju=
dea.
One hieroglyphic sign of the mount
hetep is a pile of food. The mount was the =
place
of feasting for the followers of Horus, the beatified spirits of the depart=
ed.
"Every feast on earth and on the mountain" signifies the feasts of
the living and the dead; the living upon earth, the dead or the departed on=
the
mountain. In the feasting on the mount "Jesus went up into the mountain
and sat there. And there came unto him great multitudes, having with them t=
he
lame, blind, dumb, maimed, and many others, and they cast them down at his
feet; and he healed them; insomuch that the multitude wondered when they saw
the dumb speaking, the maimed whole, the lame walking, and the blind seeing;
and they glorified the God of Israel. And Jesus called his disciples and sa=
id, I have compassion on the multitude. because
they continue with me three days and
have nothing to eat." (Matt. xv. 29-32.) The
miracles of healing, including the casting out of evil spirits and the rais=
ing
of the dead, as portrayed in the Ritual and corroborated by the "Pistis
Sophia," occurred in the
resurrection on the mount; and this shows that those who had been with
Jesus having nothing to eat for thr=
ee
days had been awaiting their
THE MYSTERIES AND THE MIRACLES 813 <=
/o:p>
resurrection on the third day, and that =
they
were the manes and not mortals.
The only reason why the blind and deaf and
dumb, the palsied and the lame, including the dead, assembled in their
multitudes upon the mount is because this was the mount of resurrection and
regeneration, thence of healing, for the manes who had waited in Amenta for=
the
coming of the Lord. The resurrection of Osiris was solemnized at the great
Haker festival. This is one of the ten mysteries described in the "Boo=
k of
the Dead" (ch. 18) said to have been celebrated "before the great
circle of gods in Abydos (the place of Osiris's rebirth and resurrections) =
on
the night of "Haker" (or Ha-k-er-a) when the glorious ones are
rightly judged: when the evil dead are parted off, and joy goeth its round =
in
Thinis" (ch. 18, Renouf). The name for this festival is rendered"=
Come thou hither or Come thou to me": as the call of Ra upon the mount address=
ed
to Osiris in the valley on the day of resurrection, when the soul of Horus =
the
mortal was blended with Horus the immortal in the mystery of Tattu (ch. 17).
The Haker celebration included both fasting and feasting. The word haker si=
gnifies
fasting, to be famished, as well as denoting the festival of "Come tho=
u to
me" or the rite of resurrection. Now, as the comparative process shows=
an
"historical" version of the Haker festival is given in the Gospels
where we find an exoteric account of the funeral fast and resurrection feas=
t,
in the miracles of healing performed upon the mount and feeding the famished
multitude upon the seven loaves of bread. It should be premised that the
raising of Osiris, the god in matter was individual, but, at the same time,=
the
resurrection of the dead in Osiris who were the "All Souls" for t=
he
year or cycle was general. The supreme miracle of "raising the dead&qu=
ot;
suffices of itself to show that it belonged to the mysteries of Amenta, as
asserted in the "Pistis Sophia," where the dead were raised; evil
spirits were cast out, the blind were made to see, the deaf to hear, the la=
me
to walk, the bed-ridden to get up and go, not by miracle but as a dramatic =
mode
of illustrating the mysteries of the resurrection in the Peri em hru or coming forth to day. It is noticeable that the miracles of healing on the mount
described in Matthew (xv. 29-31), a=
re immediately
followed by the miracle of multiplying the loaves and fishes. There is =
no
change of scene, the multitude upon the mount remain the same. "And Je=
sus
called unto Him His disciples, and said 'I have compassion on the multitude,
because they continue with Me now t=
hree
days and have nothing to eat; and I would not send them away fasting.&q=
uot;
Thus three days are allotted to the work of healing in the mount, during wh=
ich
time the multitude were fasting in the company of Jesus and his disciples. =
In
the Ritual these are not only the fasting, they are also deprived of breath.
They are without a mouth. They are the blind, the dumb, the motionless, in
short, they are the deceased awaiting in their coffins and their cells for =
him
who is the resurrection and the life, as the divine healer and deliverer of=
the
manes from Amenta; he is the "divine one who dwelleth in heaven, and w=
ho
sitteth on the eastern side of heaven" (Rit., ch. 25) that is on Mount
Bakhu, the mount of the olive-tree, the only mount on which the dead were e=
ver
raised (P.S., B. 2,279). This h=
ealing
then was a mystery of the resurrection, the same in the canonical as <=
/o:p>
814 ANCIENT EGYPT
in the Egypto-gnostic Gospel; the same in b=
oth as
in the Book of the Dead, or Ritual of the resurrection. Three days was the
length of time allowed for the burial in Amenta.=
This
would constitute a three days' fasting of the dead. We must discriminate. In
the lunar reckoning the resurrection of Osiris in the moon was on the third
day, which corresponded to the actual reappearance of the light in nature. =
This
death, described by Plutarch, occurred on the seventeenth of the month. In =
the solar
reckoning three whole days and nights were allowed for the burial of the su=
n or
sun-god in the earth. Both are employed in the Gospels but not scientifical=
ly.
Neither could the complex of soli-lunar reckoning be explicated on the sing=
le
line of a personal human history. Both solar and lunar reckonings remain, b=
ut
hugely gaping apart with a gulf for ever fixed between the two. The Son of =
Man
was to remain three nights as well as days in the "heart of the
earth." That is in keeping with the solar reckoning, whereas the
resurrection is on the third day, the same as that of Osiris in the moon. We
repeat, there was a two-fold computation of time,
lunar and solar, both of which are given in the gospels, but without the gn=
osis
that explained the astronomical mythology. Three days is the full period, a=
nd
this is the length of time over which the miracles of healing were extended=
and
during which the multitude with Jesus had "nothing to eat," becau=
se
they were with him in the Valley
of Amenta; the same=
that
were healed by him on the Mount of Resurrection. It was in the resurrection
that the dead were raised to life and became spirits. These were the good
spirits which were parted from the evil spirits that were then "cast
out." Sight was given to the blind, a mouth to the dumb,
hearing was restored to the deaf. The lame were enabled to rise and walk. T=
hen
the three days' fast was ended by the feeding of the multitude on what the
Ritual terms celestial diet, i.e., the
"seven loaves" of heaven that were supplied as sustenance for the
risen dead in Annu, the place of multiplying bread. In the Egyptian mysteri=
es,
all who enter the nether world as manes to rise again as spirits are blind =
and
deaf and dumb and maimed and impotent because
they are the dead. Their condition is typified by that of mortal Horus =
who
is portrayed as blind and maimed, deaf and dumb in An-arar-ef the abode of
occultation, the house of obscurity, the "city of dreadful night"
where all the denizens were deaf and dumb and maimed and blind awaiting the
cure that only came with the divine healer who is Horus of the resurrection=
in
the Ritual, or Khunsu, the caster out of demons, or Iu-em-hetep the healer,=
or
Jesus in the Gospels, gnostic or agnostic. Thus the restoring of sight to t=
he
blind man, or the two blind men, was one of the mysteries of Amenta that is
reproduced amongst the miracles in the canonical gospels.
The speaker in the Ritual often makes the
merest allusion to some act of the drama that was visibly performed and ful=
ly
unfolded in the mysteries. For example, Horus the avenger is described as
blending his being with that of the Sightless One, who had been Horus in the
flesh (Rit. 17). In a previous allusion (same chapter) the coming of the so=
ul
of Ra to embrace and blend with the body-soul of Osiris, to give light and =
life
to the Mummy-God is also described as the act of Horus-Tema who is blended =
with
the Sightless God. In either
THE MYSTERIES AND THE MIRACLES 815 <=
/o:p>
representation there is a restoration of =
sight
to the blind; and this when written out and narrated as "History"
becomes the miracle of Jesus curing the man and giving sight to him who was
blind; or to the two men as Osiris and the Osiris, N., or to any number of
those who were sightless in the city of the blind. When Horus the deliverer
descends into Amenta he is hailed as the prince in the city or the region of
the blind. That is, of the dead who are sleeping in their prison cells, and=
who
therefore are the prototypal spirits in prison. =
He
comes to shine into their sepulchres and to restore their sight to the blin=
d. "Hail to Thee, Lord of Light, who art prince of the house
which is encircled by darkness and obscurity," in the city of the blind
(Rit. ch. 21). This picture is repeated in the Gospel of Matthew (iv.
16). "The people which sat in darkness saw a
great light: and to them which sat in the region and shadow of death, to th=
em
did the light spring up." This, as written in the "Book of the
Dead" was in Amenta.
The typical blind man of Amenta, then, is=
Horus
in the gloom of his sightless condition, as the human soul obscured in matt=
er
or groping in the darkness of the grave. This is Horus An-arar-ef in the ci=
ty
of the blind. And the Horus who comes to restore=
the
lost sight, is he who had been divinized in the likeness of Ra, the holy
spirit. It is said of this dual Horus in the Ritual (ch. 17), "The pai=
r of
gods are Horus the reconstitutor of his father and Horus the prince in the =
city
of blindness." The second Horus is the spirit perfected. He descends f=
rom
heaven to the darkness of Amenta as The
Light of the World. He is called the one whose head is clothed with a w=
hite
radiance. His presence shines into the sepulchres and cells of the manes. He
comes to the blind in the city of the blind, the place in which blind Horus=
was
enveloped in obscurity. He shows as a great light in the darkness of the la=
nd
of the dead, and is described as restoring sight to those who are blind, th=
at
is to the manes who have not yet attained the beatific or spiritual vision.
This is represented as giving sight to the blind. Amenta was looked upon as the earth of the blind. The manes were
there as blind folk awaiting sight. The human Horus Har-Khent-An-arar-ef in
Sekhem was the prince of the blind, being chief amongst the manes who were sightless or without the means of seeing in t=
he
dark. For this reason the mole or shrewmouse was his zootype. The typical b=
lind
man in Amenta is the blind Horus who was deprived of sight by Sut, the Powe=
r of
Darkness. But every manes that entered Amenta was also blind in the darknes=
s of
death. Thus there are two blind men, or one as the God and one as the manes=
; one
in the soli-lunar mythos, and one in the eschatology; Horus in his darkness=
of
night or the eclipse; the mortal in the dark of death. Miracle for mystery,
this may explain the two different versions of healing the blind in the
Gospels. Three of the evangelists know of a single blind man only, who was
cured by Jesus, where Matthew reports the healing of two blind men in which=
he
obviously gives two separate versions of one and the same miracle. In the
Ritual, then, we can identify the one blind man with Horus in the dark, or without sight (Rit., ch. 18, as Har-Khent-an-=
maati);
the two blind men with Horus and the manes (otherwise
816 ANCIENT EGYPT
with Osiris and the
Osiris); and the multitudes of blind people above ground with the manes or =
the
dead in Amenta. There is no need of limiting the miracle of curing the blin=
d to
one or two men. Horus the light of the world in the earth of Amenta comes to
cure the blind in general who are dwelling in the darkness of the city of t=
he
blind, in which the devil (Sut) was dominant previous to the second advent =
of
Horus. The dead in Osiris were as blind mummies awaiting the spiritual light
which gave the beatific vision; and Horus comes to unseal the eyes of the m=
anes
waking in their coffins.
The poor blind Horus was given eyes at th=
e time
when he became the anointed son, and the child of twelve years made his
transformation into the adult of thirty years with the head and sight of the
hawk, or the beatific vision of Horus in the spirit. He was anointed with o=
il
at the lustration in Abydos,
the place of re-birth. Hence one mode of making the anointed or the Christ =
whom
Horus became in this transformation was by anointing with saliva. The
lustration of children by spittle was an old Papal rite, and in the Gospel =
the
spittle used to open the eyes of the blind is equivalent to anointing the
sightless Horus in Sekhem. In acting the mystery of Amenta the "Eye of
Horus," the anointed son, the light of the world, was brought to blind
Horus lying in his darkness. This mystery is reproduced as miracle in the
healing of the blind man. "When I am in the world," says Jesus,
"I am the Light of the World." This is equivalent to bringing the=
eye
of Horus to the benighted manes in Amenta. "When he had spoken, he spa=
t on
the ground, and made clay of the spittle, and anointed his eyes with the
clay." And in this unsightly way the man is said to have attained his
sight in thus becoming the anointed. Such is the puerility of the
miracle-mongers who misrepresent the mystery-teachers in the Gospels. To pr=
each
the "recovery of sight to the blind" was to teach a doctrine of t=
he
resurrection and the opening of the eyes in death, such as was set forth
dramatically in the mysteries of the Ritual (chs. 20-30). It was the same a=
lso
in giving a mouth to the dumb; in making the dead to rise and the lame to w=
alk;
likewise in casting out evil spirits, and the powers of darkness, the
associates of Sut, the Sam; or the Sebau, which originated in physical
phenomena, and were afterwards mis-rendered as obsessing spirits that were
primarily human. When the divine healer and caster-out of demons, Khunsu-Ho=
rus,
went to Bakhten to exorcize an evil spirit from the possessed Princess, the=
god
was carried there in effigy, as the "driver away of evil spirits that =
take
possession" of the human body, not as a divinized medicine-man portray=
ed
in human form. The effigy is an image of the wonderful healer who originate=
d as
a power of renewal in external nature, and not as a mortal on this earth. T=
he
caster-out of demons is also portrayed as Khunsu offering up the abominable=
pig
in the lunar disk as a sacrifice to the Lord of Light (Planisphere of
Denderah), the pig being a zootype of Sut the evil one. Thus we reach a
root-origin in the war of light and darkness, or Horus and Sut,
that is waged for ever in the Moon. The black boar, Sut, makes his
attack upon the eye, which is healed by Norus or Khunsu, Taht or Ra. The po=
wer
of light was then the healer of the wound in nature that was wrought by the
representative of darkness as the pig, the Apap-dragon, or the adversary Su=
t.
Hence the eye of Horus in
THE MYSTERIES AND THE MIRACLES 817
the moon is a symbol of healing, and of safe=
ty or
salvation; an amulet, therefore, or fetish, good against the powers of
darkness. There was no miracle in the natural phenomena. There was no mirac=
le
involved or taught in the original mode of representation. But when a
"human mortal" with the name of Jesus is put in place of Horus, T=
aht
or Khunsu, he becomes the supposed to be, but for ever impossible,
miracle-monger; Jesus, the Jewish Saviour, who is described as coming into a
world of blind people; some of whom are blind figuratively, others actually.
The Scribes and Pharisees are denounced as blind, "blind
guides," "fools and blind," "blind leaders of the
blind." Jesus restores the sight of those who are physically blind,
"to many blind he gave sight." That is in fitting the canonical J=
esus
to the rôle of Horus. A f=
orm of
blind Horus described by Isaiah leaves no room for doubt that the Hebrew
Messiah was the Egyptian Horus. This is he who is blind; "my servant, =
who
is blind as he that is made perfect, and blind as the Lord's servant"
(chs. xlii., xliii.). This servant of the Lord i=
s the
suffering Horus who was portrayed as the servant of Osiris the Lord, blind,
dumb, and therefore deaf, but as being perfected in serving the Lord, who&q=
uot;
confirmed the word of His servant" Being perfected marks the change fr=
om
the servant, as Horus who was born blind in matter to Horus in spirit, the
restorer of sight to the blind, that is, to the dead. Also the word of the
servant was confirmed by the coming of Horus as the word-made-truth in
Har-Ma-Kheru. But it was in the earth of Amenta that Horus came to restore
their sight to the blind, and in the canonical Gospels Judea, full of blind
folk being cured by miracle, is just Amenta wrong-side uppermost, with the
drama of the double-earth in a state of topsy-turvydom through the conversi=
on
of the ancient mysteries into Gospel-miracles.
In arranging for the resurrection of the =
dead,
as performed in the mysteries of Osiris, the funeral bed, called the Khenkh=
at,
is prepared as the couch of the mummy. It is said to the deceased, "I =
have
fastened thy bones together for thee. I have given thy flesh to thee. I have
collected thy members for thee." This is in arranging the deceased upon
the funeral couch, for his rising from, or as, the dead (ch. 170). "Ha=
il N,"
it is said to the deceased upon the funeral couch, "Arise on thy bed and come forth" (Rit., chs. 169-170). Her=
e is
an instructive instance of the way in which the mysteries of the Ritual have
been converted into the miracles of the Gospels. There are two chapters con=
cerning
the funeral bed. The first is "on making the Khenkhat to stand up"; the other is on "arranging the
Khenkhat." We repeat, the Khenkhat is the f=
uneral
bed on which the dead were laid out in Amenta, waiting for the coming of Ho=
rus,
lord of the resurrection, to wake the sleepers who are in their coffins or
lying breathless on their couches in the likeness of inert Osiris. It is the
couch of the dead that is set up on end like the mummy-case with the body
inside which is thus erected on its feet as a mode of rendering the mystery=
of
the resurrection or re-erection of
the deceased (Rit., ch. 169). This becomes a miracle in the Gospel, when the
dead are raised, and those who were paralytic take up their bed and walk. In
the next chapter (170) on the arrangement of the funeral bed it is said to =
the
risen one "Thou settest forth on thy
818 ANCIENT EGYPT
way. Horus
causeth thee to stand up at the risings." Then the deceased, as the
risen mummy, is seen to be walking off. That is in the resurrection. Here, =
as
elsewhere, the mystery of Amenta becomes a miracle when represented on this
earth. That change would of itself account for a huge falsification, to say
nothing of the intent and tendency of the writers, which follow and oversha=
dow
the truth of the ancient wisdom all through as darkly as the night the day;=
for
if ancient Egypt
was the light of the world, Christian theology h=
as
assuredly been its impenetrable shadow.
As already shown, a reduced form of the
mysteries that were acted in the Osirian drama may here and there be recogn=
ized
in the form of parables and portable sayings. Take the mystery of Tattu in =
the
17th chapter of the Ritual, by means of which the Sayings of the Lord, quot=
ed
from "the Gospel of the Egyptians" by the two Clements, can be ex=
plicated.
The Lord himself being asked by someone when his kingdom would come, replied: "When two shall be one. When that which is without is as that which is within, and th=
e male
with the female (shall be) neither male nor female" (Clem., Rom.).
When Salome asked, when those things about which she questioned should be m=
ade
known, the Lord said: "When you tread under foot the covering of shame,
and when out of two is made one, and the male with the female is neither ma=
le
nor female" (Clem. Alex., Stromata). This is that blending of the two souls or two sexes =
in
one which was figured and effected in the myster=
y of
Tattu. This blending of two halves in one whole, which is a likeness of
neither, but a new image of both, is exemplified thrice over in the Ritual,=
when
a soul was established that should live for ever. Ra is blended with Osiris;
Shu with Tefnut; child-Horus with Horus the adult. Ra represents the divine
soul, and Osiris the body-soul in matter. Shu represents the male, and Tefn=
ut
the female nature. Child-Horus is the mortal and Horus in spirit the immort=
al.
Thus the divine soul was blended with the soul of matter; female with male,=
and
mortal with immortal in the mystery of Tattu. The mystery was of course
performed, and in the present instance, the drama consists of three acts wi=
th
six different characters which are Ra and Osiris; Shu and Tefnut, Horus the
sightless, with Horus the bringer of the beatific vision. In the saying quo=
ted
from "the Gospel according to the Egyptians" the mystery has been=
reduced
to the male and female becoming neither male nor female in the mystical
marriage, the other factors being omitted. This shows the process by which =
the
mysteries of the Ritual were reduced and made portable in the miracles, the
parables and sayings, or Logoi,
whether as separate sayings or as miscellaneous collections. A distant echo=
of
the doctrine is to be heard in the Gospel according to Matthew (xxii. 30):
"For in the resurrection they neither marry nor are given in marriage,=
but
are as angels in heaven." So remote is this from the mystical marriage=
in
Tattu that the mystery in Amenta is limited to sexual conjunction. Now we l=
earn
from the Ritual that one mode of making the change from matter to spirit an=
d of
being unified in the type beyond sex was by disc=
arding
the garb of the female in the preparation of the manes for the funeral bed =
at
the time of the second birth (Rit., ch. 170). The garment is again referred=
to
in "the
JESUS IN THE MOUNT 819<=
/p>
fragments of a lost Gospel" when=
the
speaker says "he himself will give you your garment." "His
disciples say unto him, when wilt thou be manifest to us, and when shall we=
see
thee? He saith, when ye shall be stripped and no=
t he
ashamed" (Grenfell and Hunt, N=
ew
Sayings of Jesus, p. 40), which is the same thing as being freed from t=
he
garb of shame upon the funeral bed. This is no mystical reference to Genesis
iii. 7, but to the mystery of Amenta and a ceremony that was performed in t=
he
nether-world, of which it is said "Thou
puttest on the pure garment and thou divestest thyself of thy apron when th=
ou
stretchest thyself on the funeral bed" (Rit., ch. 172). "Thou receivest a bandage of the finest linen," in =
place
of the old garb of shame, or the apron which was now a symbol of the flesh.=
Lastly, amongst the mysteries of Amenta which were converted into Gospel
miracles one of the most arresting is that of the Widow and her only son wh=
om
Jesus raised up from the funeral bier at Nain (Luke vii. 14), because Isis =
is
the widow by name in the Ritual who was represented by the disconsolate swa=
llow
as the widow who has lost her mate, and Horus was her only son. The connect=
ion
of the child with the widow in Egypt
is already seen in the Gospel of Thomas or Tum, which goes far towards
identifying the child-Jesus with the child of Isis.
Moreover, the mystery shows us how the mother as Isi=
s
became a widow. When Osiris had been put to death, the birth of the child-H=
orus
followed the decease of his father, and his mother was consequently the wid=
ow
who had an only son in Horus, the only child of his mother. In the mystery =
of
Tattu, child-Horus was raised up from the dead when Horus in the spirit cam=
e to
the funeral couch and the immortal was blended with the mortal in the myste=
ry
of the resurrection. This is repeated in the Gospel as one of the most tell=
ing
of the mysteries that were Christianized in the miracles.
JESUS IN THE MOUNT.
Ascending the mountain of Amenta<=
/st1:PlaceName>
is a figure of the resurrection from the dead. When Jesus Aber-Amentho rises
after death it is to take his seat upon the mountain with the twelve preser=
vers
of the light. The group of twelve followers was the latest to gather form u=
pon
the mount. This was preceded by the seven, the four, and the two. The Ritua=
l of
the Resurrection opens with the coming forth to day of Horus or the Osiris,=
who
ascends the mount of glory, or Mount Bakhu, the mount of the green olive-tree, which
afterwards was represented in Judea by the local Mou=
nt of
Olives. In the older manuscripts of the Ritual this ascent is
called "the coming forth to the divine powers attached to Osiris,"
which are the four with Horus in the mount, or on the Papyrus-column, the f=
our
that were his brethren first, and who are afterwards portrayed as his child=
ren.
But in both the Ritual and Pistis S=
ophia
the mount, the scenes upon the mount, the twelve with Jesus or the four with
Horus on the mount, are all in spirit-world. As we have seen, Pistis Sophia opens with the
resurrection of the Egypto-gnostic Jesus. The life of suffering represented=
on
the earth was over, and the victor rose triumphant after death, to be inves=
ted
with the glory of the Father on the mount.
820 ANCIENT EGYPT
This is the Peri-em-hru or coming forth t=
o day
with which the Egyptian Ritual of the resurrection begins. Jesus comes forth
from Amenta as the teacher of the greater mysteries to the twelve disciples=
who
are gathered together on Mount <=
st1:PlaceName
w:st=3D"on">Olivet, which is the mountain of Amenta<=
/st1:PlaceName>
in the Kamite eschatology. Thus the mount, the scene upon the mount, the
teaching and the twelve are all pos=
t-resurrectional,
and therefore the transactions are not upon our earth. There was a double
resurrection in the Osirian mysteries, just as there is a first and second
death. The earliest is a resurrection of the soul that passes from the body=
on
earth and emerges as the Sahu in Amenta. This is Amsu-Horus, who is still a
mummy, but who has risen to his feet with one arm loosened from the bandage=
s of
burial. It has the look of a corporeal resurrection, for the body is semi-c=
orporeal.
But Horus has not yet attained the garment of his glory. =
The typical mountain likewise had a twofo=
ld
character in the mythology and the eschatology. As solar, it was the mount =
of
sunrise or of the great green olive-tree of the Egyptian dawn. As
eschatological, it was the mountain
of Amenta, up which=
the
manes climbed - the mount of glory and the glorified. It was the mount on w=
hich
the human Horus was transfigured and regenerated to become pure spirit in t=
he
likeness of the Father. Hence it is the mount of transfiguration, of regene=
ration,
of healing, and also the means of ascent into the land of spirits (Rit., ch.
17).
The second resurrection is from Amenta. When Horus has transformed and made his change into
the likeness of his Father and become pure spirit he ascends from the mount and rises into Heav=
en
from Bakhu, the mount of the olive-tree, or the Moun=
t of
Olives in the later rendering. This was the meeting-place of H=
orus
and his heavenly Father Ra when they conversed together in the mount. It is
that Mount of Olives on which Horus, or the Egypto-gnostic Jesus, met the
twelve disciples after his resurrection from Amenta, which meeting-place is
repeated when the Gospel-Jesus makes the appointment for the Eleven to meet=
him
in the mountain after he has risen from the dead (Matthew xxviii. 16). The
Kamite founders of the astronomical mythology had placed the equinoxes high=
up
on the horizon, or the summit of the mount, as it was figured, at the meeti=
ng-point
of equal night and day. Thus the equinox or level
place was one with the top of the mount, and where one writer speaks of=
the
equinoctial station as being on the mount another might assign it to the
"level place" or plain, when neither of them possessed the proper
clue. In this way one discrepancy may be explained concerning the delivery =
of
the sermon on the mount. According to Matthew, J=
esus
delivered it upon the mount. According to Luke, he came down from the mount=
and
"stood on a level place&qu=
ot;
(ch. vi. 17). Both places meet in one, but only on the mountain of the equi=
nox,
the Egyptian mountain
of Amenta. Accordin=
g to
Matthew, the sermon was delivered to the four brethren in the mount. This
follows the Ritual. According to Luke, the sermon was delivered to the twel=
ve
on the mount by Jesus standing on the level place.
No rational explanation has ever been sug=
gested
why the divine healer on earth should have compelled the sick and ailing, t=
he
obsessed, the halt and maimed, the deaf and dumb and blind who <=
/span>
JESUS IN THE MOUNT 821<=
/p>
besought him for a cure, to climb a =
lofty
mountain with the cripples on crutches in order that they might come into h=
is
presence and be healed. When Jesus was followed by the clamorous multitude =
he
went up into the mountain and sat there. "And there came unto him great
multitudes, having with them the lame, blind, dumb, maimed, and many others,
and they cast them down at his feet, and he healed them." The answer is
that the mount was mythical, not geographical; the divine healer was no hum=
an
thaumaturgist; the multitudes were manes, not mundane mortals. <=
/span>
The only mountain mentioned by name in the
Gospels as the scene of the miraculous occurrences is Mount Olivet.
There was such a mountain to the east of Jerusalem,
but beyond that was the mythical Mount of Olives,
which was localized in many places under various names as the typical mount=
of
the astronomical mythos. At first the mount was a figure of the earth that =
rose
up in the waters of the Nun, or space. Then it was a type equivalent to the
horizon. To be upon the horizon in the mythos is to be upon the mount - the
mount of the double equinox - the four quarters or the twelve divisions of =
the
ecliptic. It is shown in the Pistis
Sophia that the twelve disciples, teachers, or supporters who sat with
Jesus on the Mount of Olives had origina=
ted as
the twelve aeons or rulers in the zodiac. As such they were the teachers of
time and the preservers of the treasures of light. Their stations were in a=
n aërial
region. This is otherwise called the sphere or circle of the zodiac, in whi=
ch
the twelve seats or thrones were finally established, with the central thro=
ne
of the Egypto-gnostic Jesus towering over all.
In the early Christian iconography the cr=
oss of
Christ is erected on a mount. This is shown to be the mount of the four
quarters, or the equinox, by means of the four rivers flowing from the summ=
it.
The Christ stands on the top along with the cross. Sometimes the ram or lam=
b is
portrayed on the mount of the four quarters in place of the Christ; and Hor=
us
was likewise the lamb as well as the calf upon the mount. The Christ is also
accompanied by seven lambs =3D seven rams, supposed by Didron to represent =
the twelve apostles! (Didron, Fig. 86)=
. But
the ram (Mithraic Jamb) is the Egyptian ideograph for the ba-spirit, and se=
ven
rams or lambs that accompany the Christ are equal to the seven spirits which
served Horus in the octonary of the mount. The ram also appears with seven =
eyes
and seven horns, which identify it with the seven rams as seven spirits, or=
the
seven souls of Ra. This shows an earlier stratum of the astronomical mythos=
in
survival. It is the Egypto-gnostic Jesus, who was Horus, with the seven gre=
at
spirits that were earlier than the twelve upon the mount. When Jesus has
transformed, or spiritualized in his baptism, he is "led up of the spi=
rit
to be tempted of the devil" (Matth. iv. 1). He is then a spirit on the
mount that is exceeding high, like the mountain of Amenta<=
/st1:PlaceName>,
which is said to reach the sky. To meet upon the mountain after death could
only be as spirits meet in spirit-world upon the mount of re-union in the
mysteries of Amenta. Thus it is obvious that the meeting-point of Sut and
Horus, or of Satan and the Christ, was no earthly hill; and that the teacher
and the teaching on the mountain are the same in the canonical Gospels as i=
n Pistis Sophia and the Ritual, that=
is,
they are in spirit-world, and therefore the total
822 ANCIENT EGYPT
transactions on the typical mountain are
post-resurrectional and not humanly historical.
According to John, the earliest discourse=
of
Jesus is not the sermon on the mount as given by
Matthew. In place of this, John presents the discourse upon regeneration wh=
ich
is the same subject as that of the sermon on the mount<=
/span>
in the Divine Pymander. Jesus s=
ays to
Nicodemus, "Verily, verily, I say unto thee, Excep=
t
a man be born anew (or from above) he cannot see the kingdom of God."
Nicodemus saith unto him, "How can a man be born when he is old? Can he
enter a second time into his mother's womb and be born?" Jesus answere=
d,
"Verily, verily, I say unto thee, Except a =
man be
born of water and the spirit, he cannot enter into the kingdom of God.
That which is born of the flesh is flesh: and that which is born of the spi=
rit
is spirit. Marvel not that I said unto thee, ye must be born from above. The
wind bloweth where it listeth, and thou hearest the voice thereof, but know=
est
not whence it cometh, and whither it goeth: So is everyone that is born of =
the
spirit." Nicodemus answered and said unto him, "How can these thi=
ngs
be?" Jesus answered and said unto him, "Art thou a teacher in Israel
and understandest not these things? Verily, verily, I say unto thee, We speak that we do know, and bear witness of that we =
have
seen: and ye receive not our witness. If I told you earthly things and ye
believe them not, how shall ye believe if I tell you heavenly things? And no
man hath ascended into heaven but he that descended out of heaven, the Son =
of
Man, which is in heaven" (John iii. 1-14). This is a sermon on
regeneration. The sermon of Hermes is in the mount of regeneration. The sub=
ject
is the same in both. Previous to this discourse Hermes had told Tat that &q=
uot;no
man can be saved before regeneration." At a previous ascent into the <=
st1:place
w:st=3D"on">mount Hermes
had promised Tat that if he would estrange himself from the world and prepa=
re
his mind for this mystery to be unfolded, he would then impart it to him.
"Now," says Tat, "fulfil my defects and instruct me of
regeneration either by word of mouth, or secretly; for I know not, O
Trismegistus, of what substance or what womb,
or what seed a man is thus born=
."
That is, how he is to be reborn in the process of regeneration? Hermes repl=
ies,
"O son, this wisdom is to be understood in silence, and the seed is the
true good." "Who soweth it, O father? for I
am utterly ignorant and doubtful." "The will =
of
God, O son." Now, this is called "the secret sermon in the
mount," on the subject of "regeneration and the profession of
silence." The subject is the same, the characters of teacher and doubt=
ful
inquirer are identical, and the physical misinterpretation regarding the mo=
de
of rebirth is one and the same in both interviews. Hermes describes a form =
of
the Son of Man who is in heaven, otherwise the heavenly rnan, when he says,
"I see in myself an unfeigned sight or spectacle made by the mercy of =
God:
and I am gone out of myself into an immortal body, and am not now what I was
before, but am begotten in mind=
."
He also says of the physical and spiritual, "He that looketh only upon
that which is carried upward as fire, that which is carried downward as ear=
th,
that which is moist as water, and that which
bloweth or is subject to blast as air; how can he sensibly understand t=
hat
which is neither hard nor moist, nor tangible, nor perspicuous, seeing it is
only understood in power and
JESUS IN THE MOUNT 823 =
operation: but I beseech and pray to =
the
mind, which alone can understand the generation that is in God." But
Hermes, who wrote the Ritual in hieroglyphics as the scribe of the Egyptian
gods, did not derive his matter from the Gospels collected by Eusebius and =
his
co-conspirators in Rome
(Divine Pymander, B. 7). <=
/o:p>
After the prophecy of the immediate comin=
g of
the Son, who is supposed to be speaking of himself, we have the real meanin=
g of
the manifestation identified in the very next verse, which contains a
representation of the entrance of Osiris and his transfiguration as Horus in
the mount on the sixth day of the new moon. We are told that "after six
days" - it would have been more correct if "on the sixth day"=
;;
the discrepancy, however, is but slight - "Jesus taketh with him Peter=
and
James and John his brother, and bringeth them up into a high mountain apart.
And he was transfigured before them. And his face did shine as the sun, and=
his
garments became white as the light. And behold there appeared unto them Mos=
es
and Elijah talking with him. And Peter answered and said unto Jesus, Lord, =
it
is good for us to be here: if thou wilt, I will make here three booths, one=
for
thee, one for Moses, and one for Elijah. While he was yet speaking, behold,=
a
bright cloud overshadowed them: and behold a voice out of the cloud, saying=
, This is my beloved Son, in whom I am well pleased: hea=
r ye
him" (Matt. xvii. 1-5). Then Jesus retires into his secrecy, saying,
"Tell the vision to no man, until the Son of Man has risen from the
dead." This identifies the mount of resurrection, which is one with the
mount of regeneration, the sermon on which is obviously post-resurrectional.
There is a scene of Transfiguration on the Mount in the mysteries of Amenta.
"Ra maketh his appearance at the mount of glory with the cycle of gods
about him." The Osiris deceased acquireth might with Ra, and is made to
possess power with the gods - and when men or the manes see him they fall u=
pon
their faces. He is seen in the nether-world "as the image of Ra." So in the Gospel, the face of Jesus
"did shine as the sun." The disciples likewise fell upon their fa=
ces,
and "were sore afraid." Not only is Jesus seen in the likeness of=
Ra,
the father in heaven; the voice from the father proclaims that this is the
beloved son. In coming down from the mount the witnesses are commanded to
"tell the vision to no man," and of the scene in the mysteries, i=
t is
said by the speaker in the Ritual, "the Osiris N hath not told what he
hath seen; he hath not repeated what he hath heard in the house of the god =
who
hideth his face" (ch. 133). The point here is the identity of the myth=
ical
mount, whether astronomical or as the seat of the teacher; and the twelve; =
or
as the mount of the mysteries; the mount of resurrection, of regeneration a=
nd
of transfiguration. It is the same mount when those multitudes that meet up=
on
the summit are described as the blind, the halt, and maimed. The mount on w=
hich
the dead were raised to life, the blind were made to see, the dumb to speak,
the impotent to become virile, like the risen ithyphallic Horus; the mount =
upon
which the famished multitudes were fed from the illimitable loaf, or loaves,
was the mount of resurrection that rose up from the nether earth for the
departed to ascend as spirits. Hence it is the mount on which the miracles =
in
the Gospels are alleged to have been
824 ANCIENT EGYPT
performed. The mount of glory in the =
Ritual
becomes the mount of the glorified in the Gospels. This, according to the
gnosis, was the mount that has been localized in Judea, to which the people
were bidden to flee for refuge when the end of all things should come; not a
geographical mount, but the mount of the manes in Amenta; the mount of the
resurrection, which only spirits could ascend; the mount from which the swi=
ne
obsessed by devils were driven down into the lake when the evil Apap and his
host of fiends is hurled back at dawn from the horizon to be drowned in the
bottomless pit of Putrata (Rit., ch. 39).
Horus in the solar mythos is the prototyp=
e of
Jesus on the mount. He is described as the sovereign lord upon the mount =3D
horizon (ch. 40). Elsewhere he says, "I come before you and make my
appearance on the seat of Ra, and I sit upon my seat which is on the
mount" (or on the horizon) (Rit.. ch. 79). =
Horus
has alighted on the mount or is lifted on his monolith, when he says, "=
;I
make my appearance as that god in the form of a man that liveth like a god,=
and
I stand out before you in the form of that god who is raised high upon his
pedestal (of the mount, or the papyrus-column) to whom the gods come with
acclamation." He maketh his appearance on the mount of glory or upon h=
is
pedestal with the cycle of gods about him (ch. 133). The papyrus being a fi=
gure
of the earth, Horus, on his papyrus-column or lotus-plant, is Horus in the
mount. Also the four brethren, Amsta, Hapi, Tuamutef, and Kahbsenuf, who st=
and
upon the papyrus (or column), are the gods of the four quarters with Horus =
in
the mount. Now, when the four brothers, Simon and Andrew with James and Joh=
n,
are called upon to leave their nets and follow Jesus, they became straightw=
ay
the four with Jesus in the mount. For, according to Matthew, the disciples =
were
only four in number when the sermon was delivered in the mount (Matt. iv., v.). Again, the typical group of four in the moun=
t are
represented by Jesus, James, Peter and John at the time of the transfigurat=
ion
(Matt. xvii. 1). Mount
Bakhu having been n=
amed
in Egyptian from the olive-tree of dawn as a celestial summit was localized=
in
Olivet, the mountain eastward. This, as solar, was the one sole mount of the
mythos; and in the Gospels, although the mount is mentioned several times, =
and
apparently in different localities, there is but one name given to it, that=
of
Mount Olivet =3D Bakhu the solar mount, the one typical mount, the Egyptian
mount, equivalent to the horizon, as the summit of the earth and figure of =
the
ascent into heaven.
The canonical Jesus is also shown to be a=
form
of the son of Ra, the father in heaven, in his retiring from the world at
eventide and passing the night alone on the mount. It may be worth noting t=
hat
there was a temple of the solar Horus, as ancient as the time of Sebek, upon
the eastward side of Moun=
t
Bakhu. As
it is said in the Ritual (ch. 108), "Sebek the Lord of Bakhu is at the
East of the hill, and his temple is upon it." And Sebek was very
possibly the most ancient form of Horus the young solar god. Horus wars aga=
inst
the serpent of darkness on behalf of his father in the mount by night, and =
is
the teacher in the temple of heaven by day. Jesus obviously makes use of bo=
th
the mount and the temple, for he went up into
JESUS IN THE MOUNT 825<=
/p>
the mountain when "he opened his mouth =
and
taught" the multitudes (Matt. v. 2). The devil took him up into an
exceeding high mountain when he was in the spirit. He was transfigured on a
"high mountain apart" (Matt. xvii. 1, 2). He sat upon the Mount of Olives when expounding the consummation of=
the
cycle and the gospel of the kingdom to the disciples privately (Matt. xxiv.=
3).
Many details are of course omitted from the "history" and there i=
s no
guidance in the Gospels to the secret meaning of the mysteries. For that we
must "search the Scriptures" which are genuine and self-explanato=
ry
as Egyptian; the scriptures of Maat; and Taht-Aan. Of Jesus and his doings =
in
the mount by night we are told that he went into the mountain to pray; and =
he
continued all night in prayer to God (Luke vi. 12). &qu=
ot;And
when it was day, he called his disciples; and he chose from them twelve&quo=
t;
(vi. 13). It is said in the Ritual that "Horus is united at sun=
set
with his Father Ra who goeth round the heaven." So Jesus at sunset is
united with his Father in prayer all night in the mount. The sun-god has to
fight the adversary Sut for his passage through the mount by night. Horus is
said to come at evening and "seize upon the tunnels of Ra" for ma=
king
his passage through the mount. These are elsewhere called the tunnels of Su=
t; a
synonym for darkness. The sun-god entered the mountain each night for rebir=
th
every morning. Horus came forth from the Mount of Ol=
ives.
He is portrayed in the Ritual walking over the waters. He ascends the Mount Bakhu
to enter the solar bark. It is said that his "sister goddesses stand in
Bakhu"; they receive him there as the two mothers, they lift him up in=
to
his boat (Hymn to Harmachis). There is a curious conjunction of the Temple and the Mou=
nt in
Luke's description of Jesus as the teacher. Like so many other fragments it
stands by itself in the Gospel. "Every day he was teaching in the Temple; and every =
night he
went out and lodged in the mount that is called of Olives. And all the people came early in the morning to him,=
in
the Temple, to
hear him" (ch. xxi. 37, 38). This passage identifies the mount as being
named from the olive-tree, on which the temple
of Sebek-Horus stood, and theref=
ore
with Mount Bakhu. On coming forth from the mo=
unt of
Amenta Horus entered the bark that was rowed or towed round by the twelve w=
ho
were called the twelve kings in the solar mythos, and afterwards twelve
teachers or apostles who were servants to Iu the son of Atum, the Egyptian
Jesus in the eschatology.
It is Horus in the mountain with his fath=
er who
says - "I am the Lord on high. I make my nest on the confines of
heaven," that is, aloft on the mount. "Invisible is my nest."
"From thence I descend to the earth of Seb" his foster-father,
"and put a stop to evil." "I see my father, the lord of the
gloaming, and I breathe" (ch. 85, Renouf). Horus in the mount is
designated "lord of the Staircase" or steps at the top of which h=
is
father sat enthroned. In this dual character the peripatetic Jesus is made =
to
journey, betwixt plain and mountain, town and country, in a vain endeavour =
to
make the track of Horus become historical. Horus enters the mountain by nig=
ht
and comes forth by day as the "lord of daylight" divinized. On co=
ming
forth he says, "I have ascertained what there is in Sekhem," the
shrine in the mount, where dead Osiris lay. "I have touched
826 ANCIENT EGYPT
with my two hands the heart of Osiris, and th=
at which
I went to ascertain I have come to tell.... Here am I, and I come that I may
overthrow mine adversaries on the earth (even) though my dead body be
buried" as the Osiris (ch. 86, Renouf). In entering the mountain at su=
nset
he has seen the great mystery of Osiris, his death, his transformation, and=
his
resurrection, and he comes forth as a spirit divinized to make the experien=
ce
known as a teacher of the mysteries to those that became his followers, his
children who were adopted by him as the four brethren two by two, then the
seven, and finally the twelve who row the solar bark or reap the harvest of
eternal plenty in the Aarru paradise of the Amenta.
A specially im=
portant
feature in the "history" is this retirement of Jesus into a mount=
ain
at sunset to commune with his Father. Jesus "when even was come went up
into the mountain apart to pray, and was there alone" (Matt. xiv. 23).
"He went out into the mountain to pray; and he continued all night in
prayer to God" (Luke vi. 12). It is noticeable that he goes into the
mountain, and in the mythos the sun at evening entered the mount which is a
figure of the earth. The type was continued in the eschatology. God the Fat=
her
as Osiris had his dwelling-place and shrine in the mount of earth and it was
there that Horus interviewed the father. The speaker in the "Book of t=
he
Dead" says, in the character of Horus the son, "I seek my father =
at
sunset, compressing my mouth." This latter phrase is Renouf's renderin=
g of
the words "hapet ru," the sense of whi=
ch is
determined by the ideograph of closing or enclosing. Therefore the meaning =
is
"I close my mouth" as the synonym for silence in the mount. He se=
eks
his father in the character of Horus with the silent mouth. "I seek my
father at sunset in silence, and I feed on life," is the complete
declaration made in this line. Horus feeds on life in silence when alone wi=
th
the father in the mount of earth where souls were fed on sustenance divine.
This is the meat referred to by Jesus when he said, "I have meat to eat
that ye know not of," "My meat is to do the will of him that sent=
me,
and to accomplish his work." Horus says, "I live in Tattu, and I
repeat daily my life after death, like the sun." For he is Horus risen=
in
Amenta, where he is the instructor of the manes in the mysteries, otherwise=
he
preaches to the "spirits in prison."
In building the house of heaven, which was
annually repeated in the mysteries, the fourfold foundation, the four suppo=
rts
or corner-stones, were laid in the mount. These four supports were personal=
ized
in the four children of Horus, Amsta, Hapi, Tuamutef, and Kabhsenuf, who had
already been four of his brothers in the earlier mythos when they were the =
four
sustainers of the heaven at the four corners of the mount, and also as the =
four
who stand upon the flower of the papyrus-plant. Now we have to bear in mind
that the rock is identical with the mount, and that the house or temple of Horus built upon the mount was fou=
nded
on the rock. In establishing his father's kingdom of the beatified, Horus b=
uilt
upon the typical rock. In the Gospel Simon is told by Jesus that he will bu=
ild
his church upon this rock, and =
the
gates of Hades shall not prevail against it. The gates of Hades or Amenta
opened in the rock of the Tser Hill to let the dead come forth in the glori=
fied
train of Horus the conqueror
JESUS IN THE MOUNT 827<=
/p>
whose temple, from the time of Sebek, had been=
built
upon the rock with the four brethren as the pillars of support, which were
finally extended to the twelve in keeping with the complete number of zodia=
cal
signs. Peter, in the Gospels, has been assigned the place and position of t=
he
rock or mount (or Tat of stability) because in the Greek the word petra signifies the rock. But t=
he
rock was the same as the mount; the mount was one and the same all through;=
and
it was the site of the building, whether this is called the Church of Rome,=
the
temple of=
Sebek, or the house of Tum, that was built by his son Jesus for the divine abode,
at the level of the equinox.
Horus in the character of Har-Makhu was t=
he
sun-god of the double horizon, who passed from w=
est to
east and united the two in one. These two horizons of the double earth have
been a source of endless perplexity to the students of the history. The two
horizons reappear in the Gospels as those of the two opposite countries, Ju=
dea
and Galilee. Both have been used indepen=
dently;
the result is that one writer localizes the works of Jesus in the one regio=
n,
whilst another places the scenes in the country opposite, as if they did not
know which leg to stand on, or on which horizon to take their stand. Horus =
of
the double horizon is reproduced in Jesus, who itinerated in two lands or t=
wo
parts of the one land which takes the place of the Egyptian double earth. H=
orus
passes from one horizon to the other by making his passage through the moun=
t.
He makes the passage in the stellar Atit, or Maatet-boat, which he enters w=
ith
the seven glorious ones at sunset. Horus in the mount is one with Horus in =
the
boat, and thus as teacher of the four, or the seven, or the twelve, he is t=
he
teacher in the boat. In this character Jesus likewise teaches in the boat. =
It
is said that "he sat down and taught the multitudes out of the boat&qu=
ot;
(Luke v. 3, 4). Horus, with the seven on board the boat, who were portrayed=
in
heaven as the Sahus in Orion, is usually depicted standing. The nearest
likeness to the passage through the mountain in the Maatet-boat by night oc=
curs
when Jesus "withdrew again into the mountain himself alone," wher=
eas
the disciples go by water. "When evening came, his disciples went down
into the sea; and they entered into a boat and were going over the sea unto=
Capernaum. And it =
was now
dark." The scribe hardly dared to send them through the mountain by the
boat of the mysteries, therefore Jesus comes to them by walking on the wate=
r,
"and straightway the boat was at the land whither they were going"
(John vi. 15-21), that is, by magic or by miracle.
At the summit of the mount the glorified
deceased who came up from Amenta were now given a seat upon the bark of Ra.=
In
one of his many characters Horus is the divine teacher called "the tel=
ler,"
on board the boat He says, "I am the teller in the divine ship. I am t=
he
unresting navigator in the bark of Ra" (Rit., ch. 109). As the teacher=
in
the boat he also says, "I utter the words of Ra (his father) in heaven=
to
the men of the present generation (or to the living on earth), and I repeat=
his
words to those who are deprived of breath (or to the manes in Amenta)"
(Rit., ch. 38). This, then, is Horus as the teacher in the solar boat, who
utters the words or sayings of his father Ra, by day and night, to the livi=
ng
on earth and the manes in Amenta. These are spoken of as those who are in t=
heir
828 ANCIENT EGYPT
shrines, but who are also said to a=
ccompany
Horus as his guides. Horus further says, "I have made my way and gone
round the celestial ocean on the path of the bark of Ra, and standing on the
deck (bekasu) of the bark." It is in this position on the boat that he
utters the words of Ra - the word of God - to both the living and the dead.=
He
says, "I come forth from the cabin of the Sektit bark, and I raise mys=
elf
up from the eastern hill. I stoop upon the eastern hill. I stoop upon the
Maatet (or Atet) bark that I may come and raise to me those who are in their
circles, and who bow down before me" (Renouf, ch. 77). The boat or bar=
k of
the sun has been made historical in the Gospels. In the time of the celesti=
al
Heptanomis there were seven on board the bark with Horus. And seven is the
number on board the ship with Jesus after his resurrection. In the heaven of
ten nomes there were ten on board the solar boat with Horus, and there are =
ten
on board the boat with Jesus (not twelve) in a very early picture given by
Bosio. In this scene, Jesus with the ten in the boat is the child of twelve
years, not the man of thirty years. Ten in the solar boat preceded the twel=
ve
in the heaven of ten divisions, which were earlier than the seventy-two.
(Lundy, Monumental Christianity=
, fig.
56.)
Horus in the boat is another of the mythi=
cal
characters assigned to Jesus by the "sacred historian." Jesus
likewise plays the part of Horus in the boat as the teller of parables. "There were gathered unto him great
multitudes so that he entered into a boat and sat; and all the multitude st=
ood
on the beach. And he spake to them many things in parables" (Matt. xii=
i.
2, 3). Four of the parables are then told to the people by Jesus, the telle=
r in
the boat, which is a co-type with the sayer or logos in person. We find that
the Teacher, now become historic, also addresses two classes or kinds of pe=
ople
when he utters the words of his father from the boat. One audience consists=
of
the twelve disciples to whom he is supposed 'to communicate a
knowledge of the mysteries of the kingdom of heaven. These correspon=
d to
the glorious ones who are enshrined, and who accompany Horus as his guides.=
The
others are called the multitude. To these it is not given to know the myste=
ries
because "seeing they see not, and hearing they hear not, neither do th=
ey
understand" (Matt. xiii.). If the thing were historic, the supposed gr=
eat
democratic Teacher would be excluding the "swinish multitude" from
all knowledge of the kingdom of heaven. They were not to be enlightened bec=
ause
they were too densely, darkly ignorant. They are to be put off with parable=
s, according
to Luke (viii. 10), "that seeing they might not see, and hearing they might not
understand" these heavenly stories which had for them no earthly meani=
ng.
Thus, in this process of transmogrifying the Kamite mythos into Christian
history, the common people, the ignorant multitude, are assigned the status=
of
the Pait, the breathless, non-intelligent, unilluminated dead who were
slumbering darkly in the coffins of Amenta, and these are inevitably mixed =
up,
in the teaching of Jesus, with the deaf and blind who do not hear and cannot
see, and may not perceive, as mortals on this earth.
Moreover the bark in which the sun-god ma=
de his
celestial voyage was double under two different names. "I am the great=
one
among
JESUS IN THE MOUNT 829<=
/p>
the gods," says the speaker in the Ritu=
al
(ch. 136B), "coming in the two=
barks
of the lord of Sau." In the morning it was the Sektit boat, in the eve=
ning
the Maatet bark. "Let the soul of the deceased come forth with thee (t=
he
god) into heaven; let him journey in the Maatet boat till he reach the heav=
en
of the setting stars" (Rit., ch. 15). Two boats are also mentioned by =
Luke
where Matthew only speaks of one - "while the multitude pressed upon h=
im
and heard the word of God, Jesus saw two
boats standing by them." He asks that one of these may put out from
the land in order that he may address the multitude from the shore. And he =
sat
down and taught the multitudes out of the boat (Luke v. 4). Again, we meet =
with
Jesus on board the Maatet bark at evening. In the Gospel according to Matth=
ew
there is a scene in which Jesus is asleep on board the boat. At sunset,
"when even was come," he "entered into a boat and his discip=
les
followed him. And behold, there arose a great tempest in the sea, insomuch =
that
the boat was covered with the waves, but he was asleep." Then "he
arose and rebuked the winds and the sea, and there was a great calm"
(Matt. viii. 24). The scene may be paralleled with that on board the bark o=
f Ra
at evening (Rit., ch. 108). In this conflict between Apap and Ra the evil o=
ne
is in the western mountain, and it is said of him, "Now at the close of day he turneth down his e=
yes to
Ra: for there cometh a standing still in the bark, and a deep slumber within
the ship." Here the solar god as Ra, or Horus, when sinking to rest in=
the
boat, is described as being asleep on board when the evil one makes his att=
ack.
There is a contest. "Then Sut is made to flee with a chain of steel up=
on
him, and he is forced to vomit all that he hath swallowed. Then Sut is put =
into
his prison" (Rit., ch. 108). The western mountain overlooks the lake of Putrata. "=
;I know
the place," says the speaker, "where Ra navigated against adverse
winds" (ch. 107). The lake that is crossed by night amidst the
terrors of the tempest is a replica of the dreadful lake of darkness which =
the
followers of Horus have to cross in Amenta. It is mentioned in the pyramid
texts (Pep; I. 332, and Merira 635) as a=
lake
that is traversed by the glorified personage. In the chapter by which"=
one
dieth not a second time" (Rit., ch. 44, Renouf) it is spoken of as the
lake or chasm of Putrata, where the "dead fall into darkness," if=
not
supported by the eye of Horus, their moon by night. Elsewhere it is describ=
ed
as the void of Apap over which the bark of heaven sails; the void in which =
the
Herrut-reptile lurks to prey on those who fall down headlong in the dark (c=
h.
99). In this place the deceased pleads that he may be brought into the bark
"as a distressed mariner," for safety. After crossing the lake of
darkness, the solar god is thus addressed - "O thou who art devoid of
moisture in coming forth from .the stream, and who restest upon the deck of=
thy
bark, as thou proceedest in the direction of yesterday, and restest upon the
deck of thy bark, let me join thy boatmen." "O Ra, since thou pas=
sest
through those who are perishing headlong, do thou keep me standing on my
feet." That is, in crossing the water - but not in walking on it. Some=
of
the matter may have sunk down a little too deep to dredge for, but as Herod=
the
monster is the Herrut-reptile, the dragon-Apap, in an anthropomorphic guise=
, we
may complete the parallel by pointing out that the murder of John by Herod =
830 ANCIENT EGYPT
immediately precedes the crossing of th=
e stormy
lake =3D the lake of darkness, called the void of Apap in Amenta. John is s=
lain,
but Jesus escapes to cross over and to save those who were sinking in the
waters and who are described in the Ritual as "falling down
headlong," and finding nothing to lay hold on by which they can be sav=
ed
from the bottomless abyss, until Horus comes to the rescue of the
"distressed mariners" in the" divine form which revealeth the
solar orb," and with the eye that was an emblem of the moon; the sun by
day and moon by night being called the two eyes of Horus.
In the original mythos the boat is the so=
lar
bark; in the eschatological phase it is the boat of souls. It is steered by
Horus, who is called the oar that guides. It is rowed by his followers, who=
may
be the "four paddles," or the seven great spirits, or the twelve
mariners; and it is the ark of salvation for souls when Horus the Saviour i=
s at
the look-out. This ark or bark has served for a model in the New Testament =
as
the boat of souls distressed that is nearly swamped, and only saved from
sinking by the God who is on board. On entering the bark the speaker pleads:
"O Great One in thy bark, let me be lifted =
up
into thy bark" (ch. 102). The data for comparison with the story in the
Gospel are - the divine bark, which is solar in the mythos, and the boat of
salvation, or of safety, in the eschatology. In crossing the terrible lake =
from
which the Apap monster emerges, and the storms and tempests rise to overwhe=
lm
the bark, the god rises unwetted from the water to rest upon the deck of the
bark and insure the safety of those on board. This is identical with Jesus,=
who
comes on board by walking upon the water, whilst the individual speaker that
makes the appeal for safety in the place of perishing headlong is equivalen=
t to
Peter, who calls for help when sinking in the lake, saying, "Lord save
me," and is "lifted into the bark" (Matt xiv. 22-33), like t=
he
rescued manes in the Ritual. Jesus on board the boat with his disciples in =
the
storm sustains the character of Horus in the boat, who is the oar, paddle, =
or
rudder of Ra, and who exclaims "I am the kheru (paddle or rudder) of Ra
who brings the boat to land&quo=
t;
(Rit., ch. 63). In this passage Horus is the oar or rudder to the boat of t=
he
sun, with the ancient ones on board, in the mythos, and to the boat of
salvation for souls in the eschatology. It is he who brings the boat to the
shore.
The germ of the Gospel story concerning P=
eter
sinking in the waters may be detected in this same chapter. The speaker is a
"wretched one" in the water who was to be saved by him who is an =
oar
or a boat to the shipwrecked (cf. ch. 125, 38). In the Ritual it is hot wat=
er
that the sinking manes has got into, the imagery being solar, and he speaks=
of
being helpless as a dead person. But Horus, the oar of the boat, the rudder=
of
Ra, is obviously his saviour, like Jesus with Peter in the Gospel. A
shipwrecked spirit is the inspiring thought, and Horus was the rescuer as t=
he
pilot, or figuratively the paddle to the boat by which the sinking soul was
saved from drowning in the overwhelming waters.
The Lord appears on the water in the morn=
ing
watch, the "fourth watch of the night," that is, the B<=
/span>D<=
/span>T<=
/span>\<=
/span> [proi] or dawning (cf. Mark=
xiii.
35), at which time the Sun-God begins his march or his "walking,"=
as
it is termed, upon the waters of the Nun. It is said to the God who walks <=
o:p>
JESUS IN THE MOUNT 831<=
/p>
this water at sunrise, "Thou art the onl=
y one
since thy coming forth upon the Nun." And here we may discover the
prototype of the Gospel version. The deceased addresses Ra at his coming fo=
rth
to walk the water and pleads, like Peter, that he may do so likewise.
"Grant," he says, "that I too may=
be
able to walk (the water) as thou walkest (on the Nun) without making any
halt." The sun was seen to rise on the blue above, which was imaged as=
the
water of heaven. His follower prays that he also may walk the water and make
the passage successfully and without sinking, like the solar God. In another
chapter the deceased exclaims "I fail, I sink into the abyss of the
flowing that issues from Osiris," that is, the water of which Osiris is
the source; and in these we find the parallel and prototypes of Jesus walki=
ng
on the water and Peter sinking into its engulfing
depths.
Horus commands in the boat. Ra annihilate=
s his
enemies from the boat. It is in the boat of the Sun that Ra puts a limit to=
the
power of his enemies when they pursue him to the water's edge; that is, to =
the
horizon of day. So Jesus takes refuge in the boat and finds protection when=
he
perceives that he is about to be taken by force; he likewise walks upon the
water to the boat. Death by drowning in the lake was the mode of execution
appointed for the evil Apap and his host of darkness who attacked the solar
bark by night. The fiends of Sut are also included in this sentence of deat=
h by
drowning in the emerald lake of heaven, or of dawn. Now the fiends of the e=
vil
Sut were represented as swine. And immediately after the great tempest in t=
he
sea which Jesus stills, the devils are made to enter the swine, and, like t=
he
emissaries of Apap and of Sut who "causes storms and tempests," t=
hey
are driven down the mountain-side to suffer death by drowning in the lake. =
It
was on the mount that Jesus met=
with
the man obsessed with a legion of devils who "entreated him that he wo=
uld
not command them to depart into the abyss." "Now there was a herd=
of
swine feeding on the mountain," "and the devils came out from the=
man
and entered into the swine," and the herd rushed down the "steep =
into
the lake and were choked" (Luke viii. 33). It was by Sut, in the shape=
of
a great black boar, that Horus was gored in the eye. It was also the Pig of=
Sut
that devoured the arm of Osiris in the burial-place. And when the evil spir=
its
are cast out, as represented in the judgment scenes, they enter the swine of
Typhon and are driven down the side of the mount to be submerged in the Lake of Putrata or the fathomless abyss of=
outer
darkness.
SUT AND HORUS AS HISTORIC CHARACTERS IN THE CANONICAL GOSPELS.
The Gospel story of the devil taking Jesu=
s, or the
Christ, up into an exceeding high mountain from which all the kingdoms of t=
he
world and the glory of them could be seen, and of the contention on the sum=
mit,
is originally a legend of the astronomical mythos which, in common with so =
many
others, has been converted into "history." As legend it can be
explained by means of the Egyptian wisdom.
832 ANCIENT EGYPT
As "history" it is, of course,
miraculous, if nothing else. Sa=
tan
and Jesus are the representatives of Sut and Horus, the contending twins of=
darkness
and light, of drought and fertility, who strove for supremacy in the various
phenomena of external nature, and in several celestial localities belonging=
to
the mythology. In the Ritual (ch. 110) the struggle is described as taking
place upon the mount, that is, "the mountain in the midst of the
earth," or the mountain of Amenta, which "reaches up to the
sky," and which in the solar mythos stood at the point of equinox where
the conflict was continued and the twins were reconciled year after year. T=
he
equinox was figured at the summit of the mount on the ecliptic, and the sce=
ne
of strife was finally configurated as a fixture in the constellation of the
Gemini, the sign of the twin-brothers who for ever fought and wrestled &quo=
t;up
and down the garden," first one, then the other being uppermost during=
the
two halves of the year, or of night and day. The mountain of the equinox &q=
uot;in
the midst of the earth" joined the portion of Sut to the portion of Ho=
rus
at this the point midway betwixt the south and north. It was on the mountai=
n of
the equinox and only there the twins were reconciled for the time being by =
the
star-god Shu (Rit., ch. 110) or by the earth-god Seb (text from Memphis). Sut the =
Satanic
is described as seizing the good Horus in the de=
sert
of Amenta and carrying him to th=
e top
of the mount here called =
Mount
Hetep, the place of
peace, where the two contending powers are reconciled by Shu, according to =
the
treaty made by Seb. Thus, episode after episode, the Gospel history can and
will be traced to the original documents as matter of the Egyptian mysteries
and astronomical mythology.
The battles of Sut and Horus are represen=
ted in
both the apocryphal and canonical Gospels. In the Gospels of the Infancy th=
ere
are two boys - the bad boy and the good boy. In this form the two born
antagonists continue their altercation with a root-relationship to the Osir=
ian
mythos. Sut is the representative of evil, of darkness, drought, sterility,
negation, and non-existence. It is his devilry to undo the good work that H=
orus
does, like Satan sowing tares amongst the wheat. It was Sut who paralyzed t=
he
left arm of Osiris and held it bound in Sekhem (Rit., ch. 1). It is the exp=
ress
delight of the bad boy, the child of Satan, to destroy the works of Jesus, =
the
child of light. There is one particularly enlightening illustration of the
mythos reproduced as Märchen. The power of resurrection was imaged by =
the
lifting of the arm from the mummy-bandages; Horus in Sekhem is the lifter of
the arm. Whilst the arm is fettered in death, Sut is triumphant over Horus =
in
the dark. When Horus frees his arm, he raises the hand that was motionless
(Rit., ch. 5). He strikes down Sut, or stabs him to the heart. The power of
darkness, one form of which was Sut, is designated the "eater of the
arm" (ch. 11). This act of the Osirian drama is rendered in the apocry=
phal
Gospels by the bad boy persistently aiming at injuring the good boy's arm or
shoulder. In the Gospel of pseudo-Matthew (29) the bad boy, who is called a=
son
of Satan and the worker of iniquity, runs at Jesus and thrusts himself bodi=
ly
against his shoulder with the intention of breaking or paralyzing his arm. =
In
the Gospel of Thomas the boy ran and thrust against the shoulder of Jesus <=
o:p>
SUT AND HORUS 833
(ch. 4). Again, the bad boy threw a =
stone
and hit him on the shoulder (Gospel of Thomas, B. 2, ch. 4). Several times =
when
this occurs the bad boy is smitten dead by Jesus, just as Sut is pierced to=
the
heart by Horus. Other evidence might be cited from these Gospels to show th=
at
the bad boy who tries to destroy the arm of Jesus is one with Sut who rende=
rs
the arm of Horus (or Osiris) powerless in Amenta. This being established, we
are enabled to identify Judas the betrayer of Jesus, his brother, with Sut =
the
enemy of Horus. According to "the Arabic Gospel of the Infancy,"
"In the same place" (with Lady Mary and her child Jesus), "t=
here
dwelt another woman whose son was vexed by Satan. He, Judas by name, whenever Satan obsessed him, bit all who approac=
hed
him. He sought to bite the Lord Jesus, but he could not, yet he struck the
right side of Jesus." "Now this boy who struck Jesus and from whom
Satan went out in the form of a dog, was Judas Iscariot, who betrayed him t=
o the Jews"
(ch. 35).
We now have the original matter with whic=
h to compare
the remains, and the comparative process will prove that these "apocry=
pha"
are not perversions of the canonical Gospels, but that they preserve tradit=
ions
derived from the Kamite mythology and eschatology. This can be determined o=
nce
for all by the contests of Horus with Sut, and by his warfare with the
Apap-serpent or dragon, which are assigned to the child-Jesus, as they were
previously ascribed to the child-Horus.
There are two types of evil, or, accordin=
g to
modern terminology, the devil, in the Kamite mysteries. One is zoomorphic, =
as
the Apap-reptile, the other anthropomorphic, as Sut, the personal adversary=
of
Osiris. Apap is the Evil One in the mythology; Sut is Satan the adversary in
the eschatology. In the 108th chapter of the Ritual there is a curious fusi=
on
of Apap with Sut, the anthropomorphic type of Satan. The serpent of darknes=
s,
the old enemy of Osiris-Ra, is portrayed in the vignette as Apap, and spoke=
n of
in the text as Sut. After the battle "Sut is made to flee with a chain=
of
steel upon him, and he is forced to disgorge all that he hath swallowed. Th=
en
Sut is made fast in his prison." At the same time the serpent is descr=
ibed
as "the bright one who cometh on his belly, his hind parts, and on the
joints of his back." To him it is said, "Thou art pierced with ho=
oks,
as it was decreed against thee of old" (ch. 108). The battle here, bet=
wixt
Ra and Apap, or Sut, is finished on the horizon, that is, on the mount, from
which the devil is hurled down defeated into the abyss. In the canonical
Gospels, Jesus and Satan occupy the place of the two opponents Horus and the
Apap, or Horus and Sut. The Herrut-reptile has been paralleled with the mon=
ster
Herod; Satan is now to be compared with Sut. Sat =3D Satan in Egyptian is a=
name
of the Evil One (Budge, Vocabulary<=
/i>,
p. 268).
In Africa the
primal curse was drought. Drought was a form of evil straight from nature. =
This
was figured as the fiery dragon, "hellish Apap," that was drowned=
by
Horus in the inundation when he came as saviour to the land of Egypt
in his little ark of the papyrus plant. Sut warred with Horus in the wilder=
ness
as representative of drought, when the "father of the inundation was
athirst" (Rit., ch. 97), a cry of Horus that was echoed on the Cross (=
John
xix. 28). Drought,
834 ANCIENT EGYPT
as we have said, was the earliest devil. In=
the
Osirian cult the whole of nature was expressed in a twofold totality accord=
ing
to the doctrine of Maati. Night and day, body and soul, water and drought, =
life
and death, health and disease, were modes of the duality manifested in
phenomena. Sut and Horus were the representatives of this alternation and
opposition personified as a pair of twins, now called the children of Osiri=
s.
Osiris Un-nefer is the Good Being, but as with. nature<=
/span>
he includes both the good and the evil in the totality. In the mythos, howe=
ver,
Horus represents the good and Sut the bad. Sut is said to undo the good that
Horus does. Hence he is the adversary or Satan when personified. As Prince =
of
Darkness he puts out the eye of Horus, or the light by night. He sows the t=
ares
amidst the grain. He is the "eater of the arm." He dries up the w=
ater
of life with the desert-drought. He lets loose the locusts, the scorpions a=
nd
other plagues. He represents negation and non-being in opposition to being,=
and
to the Good Being who is divinized in Osiris and manifested by Horus. The
triumph of Horus over Sut is frequently referred to in the Ritual. In one of
his battles Horus destroyed the virile member of Sut, as the symbol of his =
power
(ch. 17, 68, 69). In another, Sut and his associates were overthrown and
pierced by Horus so long as blood would flow. In his resurrection Horus com=
es
to put an end to the opposition of Sut, and to the troubles he had raised a=
gainst
Osiris his father (Rit., 137B). He says: I am the beloved son. I am come to=
see
my father Osiris, and to pierce the heart of Sut (Rit., ch. 9). He is armed
with horns against Sut (ch. 78, 42). Horus, "who giveth light by means=
of
his own body," is the God who is against Sut when Taht is between them=
as
adjudicator in their dispute (Rit., ch. 83.4). In the discourse of Horus to=
his
father he says to Osiris, "I have brought thee the associates of Sut in
chains."
In the Gospels of the Infancy, which cont=
ain
some remains of the more ancient legendary lore, the grapple of child-Horus
with the deadly Apap-reptile is frequently portrayed, as in the Arabic Gosp=
el
of the Infancy, when the boy has been bitten by the serpent, and the Lord J=
esus
says to his playmates, "Boys, let us go and kill the serpent." He
proves his power over the reptile by making it suck the venom from the woun=
d.
Then the Lord Jesus curses the serpent, "whereupon=
the reptile was instantly rent asunder" (ch. 42). But the war of Horus
with the Apap-dragon, or serpent of evil, is not fought out directly by Jes=
us
in the canonical Gospels. Sut as the power of darkness =
and as
the opponent in the moral domain had taken the place of the old first adver=
sary
of man in the phenomena of external nature. Jesus promises to give h=
is followers
power over the serpent and the scorpion, but there is no personal conflict =
with
the pre-anthropomorphic Satan recognized in the four Gospels. Sut, as Satan=
in
a human form, was a somewhat less unhistoric-looking type of the devil than=
the
Apap-reptile. Satan, however, retains his old primitive form of the dragon =
in
"the Arabic Gospel of the Infancy." In this it is related that a
damsel was afflicted by Satan, the cursed one, in the form of a huge dragon,
which from time to time appeared to her and prepared to swallow her up. He =
also
sucked out all her blood, so that s=
he
remained like a corpse. She is cured by a strip of the clothing that had
been worn by the child, Lord Jesus (ch. 33).
SUT AND HORUS 835
This is a form of the woman with an issue=
of
blood. Her persecutor is the dragon of darkness who is the eternal devourer=
of
the light in the Egyptian mythology, and of condemned souls in the eschatol=
ogy.
In the gnostic version it is Sophia who suffers from the issue of blood and=
who
is restrained and supported by Horus when her life is flowing away into
immensity. The woman suffering from the swallowing dragon of darkness was t=
he
mother of the child of light in the moon. Expressed in human terms, Horus t=
he
bull, or fecundator of the mother, stopped her female flow and filled her w=
ith
the glory of the light, and thus he overthrew the monster that assailed her=
in
the dark, which was figured as the wide-mouthed crocodile or devouring drag=
on
(Rit., ch. 80, 10). Horus puts a boundary round about Sophia. The child-Jes=
us
cures the damsel with a strip of his raiment; and in the Gospel according to
Matthew the woman who is flowing away like Sophia with her issue of blood is
healed by touching the border of the garment worn by Jesus (Matt. ix. 20, 2=
1).
Here the dragon is omitted. The suffering lunar lady has been humanized,
together with the Divine Healer; the cure is wrought; the modern miracle
remains in place of the mystery according to the ancient wisdom.
The conflict between Sut and Horus (or Os=
iris),
who are represented by Satan and Jesus in the Gospels, commences immediately
after the baptism in the river Jordan.
One form of baptism in the solar mythos was derived from the setting of the
sun-god in the waters of the west, the waters in which Un-nefer washes when=
he
has his dispute with Sut - either in the character of Horus or Osiris. Asar=
in
his baptism is - said to plunge into the waters with "Isis and Nephthys
looking on." Apuat (Anup) is present apparently conducting the submers=
ion
of the god (Inscrip. of Shabaka from Memphis,
line 42). In his baptism the god Un-nefer was prepared for his struggle with
Sut, the power of drought in the desert
of Anrutef. So, in =
the Gospels,
Jesus is prepared by John in his baptism for the conflict with Satan in the=
wilderness,
on the pinnacle, and upon the exceeding high mountain. It was only after he=
had
entered spirit-life that Horus could grapple with Sut, or Jesus with Satan,=
in
the desert, on the pinnacle of the temple, or on the summit of the mount;
consequently the earth-life had ended when the contest betwixt Satan and Je=
sus
first began, in the phase of eschatology. The wilderness of Satan in the Go=
spel
represents the desert
of Sut in Amenta. W=
hen
Satan seized on Jesus and bore him bodily up into the mountain Jesus had ju=
st
risen from his baptism and was led up "of the Spirit." Otherwise =
he
had made his transformation from the state of manes to the status of a spir=
it.
This was in the phase of eschatology and the transaction is in spirit-world=
.
When Jesus was "led up of the Spirit=
into
the wilderness to be tempted of the devil" he is said to have "fa=
sted
forty days and forty nights," and, afterwards, to "have
hungered," whatsoever that may mean. This contention in the wilderness=
was
one of the great battles of Sut and Horus, or, in the other version of the
mythos, of Sut and Osiris. As Egyptian, the wilderness is the desert of Anrutef,
a desolate, stony place where nothing grew. It was here that Horus was made
blind by Sut, and was a sufferer from hunger and thirst in this region of s=
tony
sterility, and rootless, waterless sand. Horus in
836 ANCIENT EGYPT
Amenta had to make way through the barren
desert, in the domain of Sut, as sower of the seed from which the bread of =
life
was made, much of which must have fallen on stony ground in the region of
Anrutef. Forty days was the length of time in Egypt that was reckoned for t=
he
grain in the earth before it sprouted visibly from the ground. It was a tim=
e of
scarcity and fasting in Egypt,
which gave a very natural significance to the season of Lent, with its mour=
ning
for the dead Osiris, and its rejoicing over the child of promise, the
germinating green shoot springing from the earth. This is represented in the
Gospel as a fast of forty days and forty nights, during which Jesus wrestled
with the devil and was hungry. The struggle then of Jesus with the devil in=
the
wilderness is a repetition of the conflict between Horus and Sut in the desert of Amenta; on the mount and on the pi=
nnacle
of the ben-ben or temple in Annu. During the forty days that Osiris was
typically buried in the nether-earth as seed, from which the bread of heaven
was made, the struggle was continued by Sut and Horus in the mountain. This=
is
repeated in the Gospels as the contest of Christ and Satan for the mastery =
in
the mount. The conflict is between the powers of light and darkness, of
fertility and sterility, betwixt Osiris (or Horus) the giver of bread, and =
Sut,
whose symbol of the desert was a stone. The fasting of Jesus in the desert
represents the absence of food that is caused by Sut in the wilderness duri=
ng
forty days of burial for the corn, and Satan asking Jesus to turn the stones
into bread is playing with the sign of Sut. Satan's jape about converting
stones into loaves of bread is likewise reminiscent of the mythos. The stone
was an especial symbol of the adversary Sut. Also the place of the temple in
Annu, and the pinnacle, or Ha-ben-ben, was the place of the stones by name.
Moreover, Annu was the place of bread, or the loaves. As it is said,
"there are seven loaves in Annu with Ra," the Father in heaven (R=
it.,
ch. 53B).
As represented in the Ritual, Sut and Hor=
us are
more upon a footing of equality, whether in the wilderness or on the summit=
of
the mount of glory. Their triumph is alternate, though that of Sut is much =
the
more limited. As the power of drought and darkness he is master in the dese=
rt,
and chief of the powers called the "tesheru
deities," or gods of the desert. The speaker in chapter 96 exclaims,
"I have come to propitiate Sut and to make offerings to the God Akar a=
nd
to the deities of the desert," where Sut attained supremacy over Horus=
for
a time. The desert was the natural domain of Sut the adversary of Horus. He=
nce
Horus at his second coming exclaims, "I am Horus, the Lord of Kamit and
the heir of tesherit" (Rit=
., ch.
138, lines 3 and 4), which he has also seized. Kamit is Egypt as a mythical locality:=
the
dark and moist, fat and fertile land. Tesherit, the red land, is the desert=
. So
that in taking possession of the "two worlds," or the double eart=
h,
Horus has also seized the domain of Sut, the wilderness, which was a subjec=
t of
contention in Amenta. Hence he says, "I have also seized the desert - =
I,
the invincible one, who avengeth his father and is fierce at the drowning of
his mother" (ch. 138).
In his resurrection Horus co=
meth
forth as "the heir of the temple" in Annu. He is called "the acti=
ve and
powerful heir of the temple,
SUT AND HORUS 837
whose arm resteth not" in the mummy banda=
ges
(ch. 115). That is, as the avenger of his father Osiris in Annu, where he r=
ises
with the whip or flail in his hand to drive the adversaries from the temple.
Now Annu, the station of the temple, was the place of the pillar. The temple
itself in Annu, or Heliopolis, was known by the name of Ha-ben-ben, the hou=
se
of the pyramidion or temple of the pinnacle, and the struggle of Satan with
Jesus on the pinnacle of the temple may be traced to that of Sut and Horus =
the
heir of the temple or the Ha-ben-ben of Annu, following the contention of t=
he
twin powers of darkness and light, or of food and famine in the wilderness.
"All the kingdoms of the world" are more definitely presented to =
view
as celestial localities upon Mount
Hetep. There are ten
divisions of this divine domain. The three scenes of struggle betwixt Jesus=
and
Satan are (1) in the wilderness, (2) on the pinnacle, and (3) on an exceedi=
ng
high mountain; and these can be paralleled in the conflicts between Horus a=
nd
Sut. The forty days' struggle in the wilderness was in Amenta. Next, there =
was
a struggle on the ben-ben or pinnacle in Annu. And thirdly, Horus was carri=
ed
off by Sut to the summit of Mount
Hetep, where the two
combatants were reconciled by Shu. The mount was a figure of the horizon in=
the
solar mythos. On this the warring twins were constellated as the Gemini, and
may be seen continuing their old conflict still, as Sut and Horus in the mythos, or as Satan and Jesus in the Christian eschato=
logy.
The earth, or heaven, that was first divided in two halves between Sut and
Horus in the mythology is finally claimed to be the sole possession of Horu=
s,
the conqueror and the legitimate heir of God the father in the eschatology.=
The
triumph of Horus over Sut is denoted by his kindling a light in the dark of
death for the Ka or spiritual image in Amenta (Rit., ch. 137A). He was not =
only
the light of the world in the mortal sphere. As it is s=
aid in
the Ritual, "O light! let the light =
be
kindled for the ka!" "Let the light be kindled for the night which
followeth the day." The light is called the eye of Horus, the glorious
one, shining like Ra from the mount of glory, putting an end to the opposit=
ion
of the dark-hearted Sut (Rit., ch. 137B).
The question of an historic Jesus is by no
means so simple as the grossly simple early Chri=
stians
thought. It is equally a question of the historic devil. From first to last=
the
Lord and Satan are twin, and without Satan there=
is no
Christ-Jesus nor any need of a redeemer. In the mythology Horus was the lor=
d of
light and Sut the adversary, or the Satan of drought and darkness, from the
time when the two contended as the black bird and the white (or the golden
hawk), or as the two lions (our lion and unicorn a-fighting in the moonlight
for the crown), as the Rehus are described in the 80th chapter of the Ritua=
l.
As there was no Horus without Sut in the mythos, so there is no Jesus witho=
ut
Satan in the history. The brotherhood or twinship of Horus and Sut the betr=
ayer
is repeated in the canonical Gospels. Sut was the brother of Horus, born tw=
in
with him in one phase of the mythos, or with Osiris in another. In like man=
ner
Judas is a brother of Jesus. Now, when Horus the youth of twelve years makes
his transformation into Horus the adult, the man of thirty years, it is as =
the
enemy and eternal conqueror of Sut who in the earth-life often had the upper
hand. But the contest
838 ANCIENT EGYPT
of the personal Christ with a personal Sata=
n in
the New Testament is no more historical fact than the contest between the s=
eed
of the woman and the serpent of evil in the Old. Both are mythical; both are
Egyptian mysteries. In the earlier narrative we have the struggle between H=
orus
and the Apap-serpent of evil reproduced as Gospel truth by a writer in Aram=
aic.
In the later the conflict between Horus and Sut (or Satan in his
anthropomorphic guise) has been repeated as Christian history. As mythos the
Ritual explains both, and for ever disproves their right to be considered
historical. In one of the sayings assigned to Jesus it is promised that &qu=
ot;in
the regeneration when the son of man shall sit on the throne of his glory, =
the
disciples also shall sit upon twelve thrones, judging the twelve tribes of =
Israel"
(Matt. xix. 28). Now, when this was said, according to Matthew, Judas the
traitor was one of the twelve. Moreover, as reported by Luke, the same thin=
g is
uttered by Jesus after "Sa=
tan
entered into Judas who was called Iscariot, being of the number of the
twelve," and therefore one of those who are to sit on the twelve thron=
es
in the future kingdom, and judge the twelve tribes of Israel. No defection =
of
the son of perdition is foreseen, no treachery allowed for. Judas is reckon=
ed
as one of the twelve who are to sit at the table of the Lord and eat and dr=
ink
in the kingdom that is yet to come (Luke xxii. 4-30). There is but one way =
in
which the traitor could remain one of the twelve in heaven. This belongs to=
the
astronomical mythology, not to any human history, as when the sign of the
scorpion is given to Sut-typhon. In the newly-recovered Gospel of Peter the=
re
is no sign of Judas the betrayer having been one of the twelve. Immediately=
after the resurrection, it is said=
, the
feast of the Passover being ended, "We the twelve disciples of the Lord
wept and grieved, and each of us in grief at what had happened withdrew to =
his
house" (Harris, page 56). At the same time, in Matthew, the disciples =
are
but eleven in number when they go to meet Jesus =
by
appointment on the mount, with Judas no longer one of them. Sut is as
inseparable from Jesus in the Gospels as from Horus in the dual figure of t=
he
Egyptian twins. The name alone is changed; otherwise it is Sut the devil wh=
o is
the tempter of Jesus during forty days and forty nights in the wilderness. =
It
is Sut who carries Jesus to the summit of an exceeding high mountain. It is=
Sut
who, as personal opponent, is seen to fall as lightning from heaven. It is =
Sut
the betrayer who enters Judas to become the betrayer of Jesus. Also an
historical Christ implies, involves, necessitates an
historical devil. According to the canonical record the two must stand or f=
all
together as realities. Both are personal or neither. And both were pre-exta=
nt
as Horus and Sut, who were neither personal nor historical. Indeed, it is
asserted by Lactantius (Inst. Div.<=
/i>,
B.2, ch. 8), that the Word of God, the logos of John, is the first-born bro=
ther
of Satan. That is honestly spoken and true, if we re-identify the word with=
the
Horus who was born twin with Sut. He is wrong in making Horus the logos the
first-born, but that is of little importance. Otherwise, he has got the twi=
ns
all right. Sut was the first-born, but the birthright belonged to Horus who=
was
the real heir. Now the "word of God" is made flesh in Jesus, and =
the
contention of the twin-powers of darkness and light is rendered =
SUT AND HORUS 839
historically in the conflicts between Je=
sus and
Satan in the wilderness, upon the pinnacle, or the mount, or in the
harvest-field. The contest is also illustrated by Luke (viii. 12): "Th=
en
cometh the devil and taketh away the word from their heart that they may not
believe and be saved." This is one with Sut in undoing what Horus the =
Word
had done, especially in sowing the seed of the logos. The contention of Sut=
and
Horus is carried out betwixt Satan and Jesus to the last. Sut, the king in =
his
turn, was triumphant over Horus in his suffering and death. "I go
away," says Jesus, "for the prince of this world cometh, and he h=
ath
nothing in me" (John xiv. 30).
Beelzebub, God of flies, is the particula=
r name
assigned to Satan in the Gospels as the prince of devils. And as Sut was Pr=
ince
of the Sebau, it seems probable that the "zebub," or infernal fli=
es,
may have been identical with and therefore derived by name from that spawn =
of
Satan the Sebau, the associates of Sut on the night of the great battle in =
the
Ritual. In the parable of the sower it is said, "When anyone heareth t=
he
word of the kingdom, and understandeth it not, then cometh the evil one (the
adversary Sut or Satan) and snatcheth away that which hath been sown in his
heart" (Matt. xiii. 19). And in "the parable of the tares" i=
t is
said, "He that soweth the good seed is the son of man"; and of the
good seed, "these are the sons of the kingdom; and the tares are the s=
ons
of the evil one; and the enemy that sowed them is the devil" (Matt. xi=
ii.
36-39). This is the contention of Horus and Sut in the harvest-field of Osi=
ris
represented in parables instead of in the mysteries. Horus sows the good se=
ed
and Sut the tares. When Horus rises in Amenta after death it is as the
husbandman or harvester who comes to gather in the harvest previously sown =
for
the father by Horus in the earth of Seb, and to vanquish Sut, the sower of =
the
tares, the thorns, and thistles in Anrutef.
The judgment of the world by Horus and the
casting out of Sut is spoken of as a present fulfilment. "Now is the (=
or
a) judgment of this world. Now shall the prince of this=
world
be cast out" (John xii. 31, 32). This judgment was annual in the
mysteries of Amenta. Sut as prince of this world and the son of perdition w=
as
cast out and judgment passed on those who were to be no more. This was at t=
he
time when Horus as the son of man was glorified,=
and
Sut with his associates were once more overthrown by him on the highways of=
the
damned. In John's account of the betrayal and arrest, when Jesus declares
himself, the soldiers and officers who are with Judas are "struck to t=
he
ground," or "they went backwards and fell to the ground" (Jo=
hn
xviii. 6, 7). So when" Horus repulses the associates of Sut," the=
y see
the diadem upon his head and "fall upon their faces in presence of his
Majesty" (Rit., 134, 11). Sut put out the eye of Horus. This is parodi=
ed
in the Gospels when Jesus is blindfolded and then asked to tell who struck =
him
in the dark?
We get one other passing glimpse of Sut a=
nd
Horus the contending twins in the parable of the marriage feast (Matt. xxii=
.).
The wisdom of the Kamite mysteries was memorized in the sayings, and made
portable in the parables. And in this the parable represents the marriage in
the mystery of Tattu (Rit., ch. 17). Horus was the king's son for whom the
feast was made. He is Horus of the royal countenance in the mythos; the wea=
rer
of the Greek cloak of
840 ANCIENT EGYPT
royalty in the Roman catacombs. The=
king is
Ra who issues the invitation to the festival of "Come thou hither,&quo=
t;
which is represented by the Gospel marriage feast, to which those invited w=
ould
not come. Sut as the adversary of Horus is the unbidden marriage guest who =
had
no wedding garment on. The murderers who slay the servants of the king are =
the
Sebau and co-conspirators of Sut, and the vindictive treatment that followed
becomes intelligible only by means of the mythos.
The conflict betwixt Satan and Jesus atta=
ins a
culmination astronomically. In the betrayal of Osiris the Good Being by the
evil Sut there are seventy-two conspirators associated with the adversary.
Seventy-two on the one hand as the powers of darkness imply the same number=
of
opponent powers fighting on behalf of Horus or, it may be, Jesus on the oth=
er,
the battle being in the seventy-two duodecans of the zodiac. This war of Sut
and Horus is repeated once more in the Gospel when the seventy-two or the
seventy "returned with joy, saying, Lord, even the devils are subject =
unto
us in thy name." And he said unto them, "I beheld Satan fallen as
lightning from heaven." "Behold, I have given you authority to tr=
ead
upon serpents and scorpions and over all the powers of the enemy." The
enemy was Sut, and as a symbol in the zodiac Sut was at one time figured in=
the
scorpion-sign. Thus, the betrayal of Osiris happened when the sun or the bu=
ll
of eternity, as the divinity is also called, was in the sign of Scorpio. The
sign of the bull being secretly assaulted by the scorpion is well known from
the Mithraic monuments according to Hyde (Drummond, AEdipus Judaicus, Pl. 13). In some o=
f the
Greco-Egyptian planispheres, given by Kircher, Sut is also identified as the
scorpion which slew Osiris (Drummond, Pl. 13). In the Gospel, power is given
for the seventy-two to tread on the scorpion and to triumph over all the po=
wers
of the enemy (Luke x. 17-20). The two different numbers of seventy and
seventy-two for those whose names were written in heaven show that both bel=
ong
to the planisphere which had been divided at two different periods into the
heaven of seventy and the heaven of seventy-two divisions. We can now see h=
ow
and why the betrayer keeps his place as one of the twelve in the Gospel of
Peter, and why he has been cast out in the Gospel according to Matthew. The
Gospel of Peter was not historical, which means that it was astronomically
based; and according to the gnosis the twelve whose thrones were set in hea=
ven
are zodiacal, not ethnical characters. Sut the betrayer was assigned the
scorpion as a type of evil. And as the scorpion he keeps his place, like Ju=
das
in the Petrine Gospel, as one of the twelve who were to sit on twelve celes=
tial
thrones in spite of his defection, because the twelve originated as
astronomical and not as historical realities.
The Gnostics maintained that Jesus was th=
e Lord
for one year only, and that he suffered in the twelfth month, as did Osiris
with the sun in the sign of Scorpio. Thus, the Egypto-gnostic Jesus throned
upon Mount Olivet with the twelve around him - he being a "little apar=
t"
- is a figure of the solar god with the twelve who row the bark of Ra around
the zodiac.
One result of turning the Egyptian mythos=
into
Christian history has been to inflict the most nefarious injustice on the J=
ews.
By
SUT AND HORUS 841
shifting the scene of the Mysteries =
from the
nether-earth of Amenta to the land
of Judea the ethnic=
al
Jews have been thrust into the position of the Typhonian enemies of the Good
Being, the Sebau and the Sami, the powers of evil in the mythos and the
condemned manes in the eschatology. The Jews have been transmogrified into =
the
associates of Sut and the spawn of Satan. That is why the father of the Jew=
s is
called the devil, and a murderer from the beginn=
ing;
the liar and the father of all lying. That is why Judas is a devil; and the
Jews as a people figure in the same category with Herod, slayer of the
innocents, with Judas the betrayer of Jesus, and with the fiends of Sut,
because they were charged with doing those things on earth which had only b=
een
and could only be enacted according to the mysteries in Amenta. For this
perversion of the mythos the Jews have been hunted over the earth and
persecuted ever since. They have suffered precisely in the same way as the =
red-haired
Typhonian animals suffered in ancient Egypt (Plutarch, Of Isis and Osiris, 30, 31), which were dedicated and doomed to=
be
slain in an avenging sacrifice because they represented the associates of t=
he
wicked Sut, the liar, the betrayer, the murderer, who put to death and
mutilated the body of the good Osiris. The sufferers on account of the myth=
os
were the Typhonian ass, the pig, and the goat. The sufferers on account of =
the
"history" have been and still are the children of Israel. Whereas the Jews were=
no
more racial in the Gospels than the accursed Sebau are Egyptians in the Rit=
ual.
That they should be made to appear so is but a result of literalizing and
localizing the Osirian drama in a spurious Judean history.
And here the present writer would remark =
that,
in his view, the Jewish rejection of Christianity constitutes one of the sa=
nest
and the bravest intellectual triumphs of all time. It is worth all that the
race has suffered from the persecution of the Christian world. The Jews, li=
ke
the Gnostics, knew well enough that the Christian schema was a "fake," and, although they were unable to
explain how it had been manufactured from the leavings of the past, they kn=
ew
that it was false, non-natural and unnecessary. Up to the present time their
victory may have been comparatively negative, in consequence of their failu=
re
to retell the story in the only one authentic way, that is, with a sufficie=
nt
grasp of the data. They have not been able to reinstate the truth once
confounded and overthrown, but they have borne witness dumbly, doggedly,
unceasingly, with faces set like flint unflinchingly against the lie. They
would not believe that their God, though imaged anthropomorphically, had be=
come
a man, and so they have remained non-Christian to this day, never to be
converted now. For at last the long infernal Juden-Hetze nears its end; the
time of their justification and triumph is at hand, when the persecutor with
the stone in his grasp will drop it suddenly and flee helter-skelter for his
life.
THE GROUP IN BETHANY.
The canonical Gospels may be described as
different collections of "episodes" and "sayings," and =
one
of the most disconnected of these episodes is to be found in the raising of
Lazarus from the tomb that
842 ANCIENT EGYPT
"was a ca=
ve"
(John xi. 38), which contains a version of the resurrection of Osiris from =
the
cave. The subject of all subjects in the religious mysteries of the Egyptia=
ns
was the resurgence of the human soul from death and its transformation into=
an
eternal spirit This is the foundation of the Boo=
k of
the Dead or Ritual of the resurrection. So far as we know, this resurrection
was originally represented in the mysteries of Memphis, where Kheper-Ptah was the divi=
nity
that rose again in mummy-form from which the soul was seen to issue forth a=
s a
divine hawk. On entering Amenta as a still living being, though but a soul =
in
matter, the Osiris, late deceased, addresses the god in the character of th=
ose
powers who effect the triumph of Osiris over all his adversaries, the chief=
of
whom is Horus, in whose name he is magically assimilated to the Son of God,=
and
thus is one with Horus in his resurrection from the dead.
It has now to be shown that the resurrect=
ion of
Osiris in Annu has been partially reproduced as the raising of Lazarus in <=
st1:place
w:st=3D"on">Bethany. Osiris re=
posing
in Annu is an image of the soul inert in matter or in decay and death. Henc=
e he
was portrayed in the likeness of the mummy called "the breathless
one," also the god with the non-beating heart, who is laid out in the
burial-place as a corpse-like form lying extended at full length, awaiting =
his
resurrection from the funeral couch, or the transfiguration into the risen =
sahu
of the glorified. In his first advent Horus is the son of Seb, God of earth=
. In
his second, he is the son of Ra, the Holy Spirit. It is in this latter
character that he enters Amenta to represent the resurrection of the Osiris in the earth of eternit=
y.
The resurrection of the sun from out the =
grave
of night; the rearising of vegetation from the grip of winter; and of the
waters returning periodically from their source; that is the resurrection in
external nature; it was, in short, the resurrection of new life from the ol=
d,
in a variety of phenomena, mystically imaged by zootypes like the serpent of
Rannut; the frog or beetle of Ptah; the shoot of papyrus, or the green bran=
ch
of endless years. The doctrine culminated in a resurrection of the soul of
human life from the body of death that was imaged by the mummy-Osiris, the =
god
who in his rising again united all phases of the doctrine under one type of=
the
resurrection, viz., that of the risen mummy defecated t=
o the
consistency of a sahu, or a spiritual body. It is as the reconstitut=
or
of his father in Amenta that Horus raises Osiris from the tomb. He calls the
mummy to come forth and assume the likeness of Ra the later god. Osiris is =
now
glorified by Ra the Holy Spirit. The mummy being an ima=
ge of
the earlier body-soul that was transubstantialized into spirit. As it is said, Osiris is "renewed in an instant," a=
nd it
is his son Horus who thus establishes him upon "the pedestal of Tum&qu=
ot;
(Atum Ra) the god in spirit (Rit., ch. 182).
The resurrection of the human soul in the
after-life was the central fact of the Egyptian religion, and the transfigu=
red,
re-erected mummy, otherwise called the Karast, was a supreme symbol. The
opening day of New Year, the day of "Come thou to me," was named =
from
the resurrection, which was solar in the mythos and spiritual in the
eschatology. The mummy-type was divinized to preserve intact that bodily fo=
rm
which suffered dissolution after death. This, as mummy
THE GROUP IN BETHANY 843
of the god in matter, was a type inviolate =
and
imperishable. Osiris in his coffin does not see corruption. In him was life=
for
evermore. And as with the divine exemplar, so was it postulated for all who
died in Osiris. He was terribly mutilated by the evil Sut, and his mummy ha=
d to
be joined together again piecemeal, for as it is said to Osiris, "I co=
me
to embalm thee," thou hast exi=
stence
"with thy members" when these were put together. And again,&q=
uot;
I have come myself and delivered the god from that pain and suffering that =
were
in trunk, in shoulder and in leg." "I have co=
me and
healed the trunk, and fastened the shoulder and made firm the leg" (ch.
102, Renouf). This was in reconstituting the personality, which was
performed in a mystery when the different parts of Osiris, the head, the
vertebrae, the thigh, the leg, the heel were col=
lected
at the coffin (Rit., ch. 18). But the god in matter was also the god in spi=
rit
according to the mystery or modus
operandi of the Resurrection; or he became so by being blended with Ra =
in
his resurrection.
In the Kamite mythos as in the totemic
sociology, the son (of the mother) was earlier than the father. When it is =
said
in the texts "I am a son begotten of his father; I am a father begotte=
n of
his son," the sense of the expression turns on the son of the mother
having been earlier than the father of the son. Child-Horus, Har-si-Hesi, is
the mother's son. Mother and son, as As-Ar; Isis and child, passed into the
complex of Asar or Osiris, the one great god in whom all previous powers we=
re
merged and unified at last. Isis had emb=
odied
a soul in matter or flesh, as her child, when there was as yet no God the
Father, no God the Son, no Horus in spirit. This fatherhood of the spirit w=
as
founded in Atum-Ra the father of spirits. Thence followed the sonship in sp=
irit
of Horus in his second character as divine adult. Ra in spirit represented =
the
supreme type of deity whose symbol is the sun or solar hawk. Osiris remained
the god in matter as the mummy in Amenta: Ra is described as calling on Osi=
ris
in the resurrection and is also said to bid the mummy "come forth,&quo=
t;
when the deity in matter was to be united with the god in spirit. But Horus,
the Son of God, the beloved only begotten son, is now the representative of=
Ra
and the chief agent in the raising or the mummy-Osiris from the dead. He is=
the
son who comes to the assistance, not only of the father, for the mummy-Asar=
is
both Isis and Osiris in one body. Hence it is said in the chapter by which =
the
tomb is opened for the Osiris to come forth, "I am Horus the reconstit=
uter
of his father, who lifteth up his father, and who lifteth up his mother with his wand (rod or staff)"
(Rit., ch. 92, Renouf). As it is said in the Ritual (ch. 78), "it is H=
orus
who hath reconstituted his father and restored him" - after the mutila=
tion
of his body by the murderer Sut. He descends into the funeral land of darkn=
ess
and the shadow of death. He opens the Tuat to drive away the darkness so th=
at
he may look upon his fathers face. He says pathetically,"I am his belo=
ved
son. I have come to pierce the heart of Sut and to perf=
orm
all duties to my father" (ch. 9, Renouf). Horus the prince in
Sekhem also uplifts his father as Osiris-Tat with his two arms clasped behi=
nd
him for support (ch. 18). In this mythical character of the son who gives l=
ife,
reconstitutes, restores and re-establishes his father, the Egyptians contin=
ued
an inner African type of the "=
Son
who makes
844 ANCIENT EGYPT
his Father." Miss Kingsley called attention to=
a
function of the Oil-river-Chief who has to observe the custom of "maki=
ng
his father" once every year. The custom is sacred and symbolical, as t=
he
deceased chief need not be his own real father, but must be his predecessor=
in
the headmanship (Kingsley, M., West=
African
Studies, p. 146). This custom of "making his father" by the s=
on
survived and was perpetuated in the mythology of Egypt, in which Horus is t=
he
son who makes, or "reconstitutes," his father once a year, and
describes it as one of his duties in the Book of the Dead. This resurrectio=
n of
the father as the soul of life in matter, i.e.,
the mummy-soul, by Horus the son, is the great mystery of the ten mysteries
which are briefly described in the 18th chapter of the Ritual. <=
/span>
In a later scene there is another descrip=
tion
of the resurrection of Osiris, in which the mummy-god is raised by his son
Horus from the tomb. As it is said, "Horus exalteth his father Osiris =
in
every place, associating Isis the Great =
with
her sister Nephthys" as the two women at the tomb. "Rise up, Horu=
s,
son of Isis, and restore thy father Osir=
is"
- that was Osiris in the inert and breathless condition of the mummy. "=
;Ha,
Osiris, I have come to thee. I am Horus, and I restore thee unto life upon =
this
day with the funeral offerings and all good things for Osiris." "=
Rise
up, then, Osiris. I have stricken down thine enemies for thee; I have deliv=
ered
thee from them." "I am Horus on this fair day at the beautiful co=
ming
forth of thy powers (in his resurrection), who lifteth thee up with himself=
on
this fair day as thine associate God." "Ha, Osiris, thou hast
received thy sceptre, thy pedestal, and thy flight of stairs beneath
thee." On the coffin of Nes-Shu-Tefnut, at Vienna, it is said: "Horus openeth=
for
thee thy two eyes that thou mayest see with them in thy name of Ap-Uat.&quo=
t;
(Renouf, Book of the Dead, ch. =
128,
note 8.) Horus as son of Ra the Holy Spirit in the eschatology is now highe=
r in
status than the mummy-god, the father and mother in matter. Hence he rises =
in
Amenta as the resurrection and the life to his own father Osiris.
Horus as the divine heir had now been fur=
nished
with the double force. The gods rejoice to meet him walking on the way to A=
nnu,
and the hall of the horizon or house in Annu where divine perfumes are awai=
ting
him and mourning does not reach him, and where the guardians of the hall do=
not
overthrow the mysterious of face who is in the
sanctuary of Sekhem. That is Osiris, who is not dead but sleeping in Annu, =
the
place of his repose, awaiting the call that bids the mummy to "come fo=
rth
to day." Horus, the deliverer of his father, reaches him in the train =
of
Hathor, who is Meri, the beloved by name in the Ritual. Thus Horus follows =
Meri
to the place where Asar lies buried in the sepulchre, as Jesus follows Mary,
who had come forth to meet him on the way to Bethany (John xi. 29, 33). Jesus reache=
s the
tomb of Lazarus in the train of Mary and Martha. Horus makes the way for
Osiris. He repulses the attack of Apap, who represents negation or non-bein=
g =3D
death. The portrait of Horus in this scene is very grand. His face is glori=
fied
and greatened by the diadem which he wears as the lord of strength. His dou=
ble
force is imaged by two lions. A loud voice is heard upon the horizon as Hor=
us
lifts the truth to Ra, and the way is made for Osiris to come
THE GROUP IN BETHANY 845
forth at his rising from the cave. So Jesus &q=
uot;cried
with a loud voice, Lazarus, come forth!" and "he that was dead ca=
me
forth bound hand and foot with grave-bands." In the original the
mummy-Osiris comes forth as Amsu, with one arm only released from the banda=
ges.
In the "discourse of Horus" to his Father at his coming forth from
the sanctuary in Sekhem to see Ra, Horus says, "I have given thee thy
soul, I have given thee thy strength, I have given thee thy victory, I have
given thee thy two eyes (mertae), I have given thee Isis and Nephthys,"
who are the two divine sisters, the Mary and Martha of Beth-Annu (Records, vol. 10, p. 163). In show=
ing
that "mourning does not reach him," Jesus "abode at that time
two days in the place where he was." After the sisters had sent to say
that Lazarus was sick he waited until he was dead on purpose to perform the
more effective miracle. He was in Bethany,
"the place where John was at the first baptizing" (cf. John i. 28
with John x. 40, 41), but it took him two more days to get there at this
particular time. So that Lazarus had been buried four days when Jesus arriv=
ed
in the village. The tomb of Osiris was localized in Annu, the solar birthpl=
ace.
Osiris, under one of his titles, is the great on=
e in
Annu. Annu is the place of his repose. "I go to rest in Annu, my
dwelling," says Osiris. The deceased also goes to rest in Annu because=
it
was the place of repose for Osiris the god (ch. 57, 4, 5). Jesus goes to re=
st
in Bethany. The
place of repose for Osiris was his sepulchre in Annu. The place of repose f=
or
Lazarus is the cave in Bethany=
.
It was in Annu that the soul was united to its spiritual body. Annu is term=
ed
the place "where thousands reunite themselves" soul and body. The=
speaker
says, "Let my soul see her body. Let her unite herself to her sahu&quo=
t; -
that is, to the glorified body which can neither be destroyed nor injured; =
the
future body in which the soul would be incorporated to pass from out the to=
mb.
Annu is called the abode of "those who have found their faces." T=
hese
are the mummy-forms, from whose faces the napkin had been removed. The hous=
e or
beth of Osiris, then, was in Annu. "He rests in Annu, which is his
dwelling." The names of its builders are recorded. Num raised it on its
foundation. Seshet (or Sefekh) built it for him as his house of refuge and =
of
rest (Rit., 57, 4, 5). The house of Osiris in Annu was called Hat-Saru, the
house of the Prince - that is, the abode of Horus when he came to raise Osi=
ris from
the tomb. It was the sanctuary of Osiris who was attended by the two Mertae=
or
Merti, the pair of divine sisters better known by the names of Isis and
Nephthys. The household proper consists of Osiris and those two sisters who
watch over him. Mer denotes the eye, ti is two, and these are the two eyes =
or
two watchers over Osiris in the abode that is the place of his burial and
rebirth. The two sisters as watchers are the two Mer, one of whom becomes t=
he
Mary, the other Martha, as the two merti in Bethany =3D Beth-Annu. The triumph of O=
siris
was effected over his adversaries by Horus in the
house of the Prince in Annu or Heliopolis,
and his supreme triumph was in his resurrection when he was recalled to life
and raised up from the sepulchre by Horus (Rit., ch. 1). The raising up of
Osiris the father by Horus the son is doctrinally based upon the father liv=
ing
over again in the son. Under the beetle-type Kheper
846 ANCIENT EGYPT
as father transformed into the son. It was =
the
same with Atum-Iu, in whom the father became the son and then the son
transformed into the father. The mystery was deepened in the Osirian drama =
by
superadding a more spiritual form of the fatherhood in Ra the Holy Spirit. =
The
deceased Osiris is in possession of the funeral meals in Annu. He sits bene=
ath
the trees of Annu in the train of Hathor-Meri (Rit., ch. 68, 10). Annu is t=
he
place of provisions for the manes. Thousands are nourished or fed in Annu (=
89).
Deceased in Annu (82) receives his vesture or Taau-garment from the goddess
Tait, who is over him. This is an allusion to the mummy-case from which the
left arm was not yet freed when Amsu-Horus rose up in the sepulchre. The
goddess Tait is a form of one of the two divine sisters. She cooks the food=
and
brings it to the deceased, who is either Osiris, or the Osiris, the God or the manes. Annu was also the place of the
festivals of Osiris. One of these was kept on the sixth day of the month.
"I am with Horus," says the speaker on the day when the festivals=
of
Osiris are celebrated, "on the feast of the sixth day of the month&quo=
t;
(ch. 1, lines 23, 24). With this we may compare the following statement: &q=
uot;Jesus
therefore six days before the passover came to Bethany, where Lazarus was, whom Jesus =
raised
from the dead. So they made him a supper there" (John xii.). The two
sisters were present. "Martha served, and Mary anointed the feet of Je=
sus
and wiped them with her hair."
Annu is described as a green and pleasant
place, an oasis in the desert of Amenta created for the suffering Osiris, a=
nd
the two divine sisters were given him there for his comfort and delight (ch:
17, 138, 139). The tree of life stood in Annu, as the sycamore, tamarisk, or
persea tree, which was personified in Hathor-Meri or Isis.
The manes were feasted "under the foliage of the tamarisk" (ch. 1=
24,
6), the branches of which are described as the beautiful arms of the goddes=
s,
and the foliage as her hair, when she herself was the tree beneath which th=
e Osiris
found refreshing shade. It seems that not only the clouds of dawn, but also=
the
foliage of the tamarisk tree may have imaged the hair of the goddess. Osiri=
s-Ani
is found in Annu with the hair of Isis s=
pread
over him (Rit., ch. 17). In another text the hair is assigned to Hathor - o=
ne
of whose names is Meri (ch. 35, 1). And this is probably related to the sto=
ry
of Mary wiping the feet of Jesus with the hair of her head. Isis
is frequently portrayed kneeling at the feet of Osiris in Annu. It is she w=
ho
says: "I who drop the hair which hath loosely fallen upon my brow - I =
am Isis, when she concealeth herself" (ch. 17, 13=
5).
Osiris in Annu, like Lazarus in Bethany,
was not dead but sleeping. In the text of Har-hetep (Rit., ch. 99) the spea=
ker
who personates Horus is he who comes to awaken Asar out of his sleep. Also,=
in
one of the early funeral texts it is said of the sleeping Asar: "The G=
reat
One waketh, the Great One riseth; Horus raises Osiris upon his feet."
Jesus denies that Lazarus is dead. "Our friend Lazarus is fallen aslee=
p. I
go that I may awake him out of his sleep" (ch. xi.=
,
11), which is genuine Egyptian doctrine. The manes in Amenta were not looked
upon as dead, but sleeping, breathless of body, motionless of heart. The de=
ity
Osiris was not dead. And in his likeness the
Osiris lived. Hence Horus comes to wake the sleepers in their coffins, or
Osiris in his cave.
THE GROUP IN BETHANY 747
$$$ It was in Bethany that "Jesus wept." It=
is
the place of weeping for the dead Lazarus. Mary wept, the Jews wept, and &q=
uot;Jesus
wept." No wonder. This is the place of weeping by name in the Ritual,
where the Osiris lay in his burial. It was here he was inert and motionless.
The Osiris says: "I am motionless in the fields of those who are dumb =
in
death. But I shall wake, and my soul will speak in the dwelling of Tum, the
Lord of Annu." The abode of Tum in Annu being =3D Bethany. Then he rises from the tomb and
appears at the door, and says, "I arrive at the confines of earth. I t=
read
the dwelling of the god Rem-Rem." Rem signifies weeping: and in the Li=
tany
of Ra this god is designated "Remi the Weeper." Thus Jesus is
portrayed in the character of "Remi the Weeper" in the place of
weeping for the dead Osiris in Beth-Annu, who is here represented as the de=
ad
Lazarus in Bethany<=
/st1:place>
(Rit., 75, Renouf). Jesus comes as "Remi the Weeper" to weep for =
the
inert Osiris, that is, as Horus who comes to the motionless Orisis on the d=
ay
which is called "Come thou to me." Ra is said to make the mummy
"come forth" (The Litany of Ra, 68; Rit., 17). Jesus cries with a
loud voice, "Lazarus, come forth!" and "he that was dead came
forth, bound hand and foot with grave-bands: and his face was bound about w=
ith
a napkin" (John xi. 43, 44). The picture is completed in the Roman
catacombs, where the risen Lazarus is an Egyptian mummy: the likeness of the
mummy-Osiris, who is beckoned forth by Horus with his staff.
According to the dramatic representation =
in the
Mysteries, Osiris is slain by the adversary Sut, and is imaged in Amenta as=
a
mummy. The father lives again in the son; hence his son Horus descends into=
the
nether-world to avenge, reconstitute and raise Osiris from his corpse-like
state. He comes as a living soul from Ra the Holy Spirit, who is the Father=
in
heaven, "to raise up the hand which is
motionless" (Rit., ch. 5). "He lifts inert Os=
iris
with his two arms" (ch. 18). He exclaims, "Ha! Osiris, I am
come to thee: I am Horus, and I restore thee to life upon this day, with the funerary offerings and all good th=
ings
for Osiris. Rise up, then, Osiris (ch. 128). Horus hath raised thee." =
It
is said, "Hail, Osiris, thou art born twice" (Rit., ch. 170). In =
some
texts it is Ra who bids the mummy come forth on the day of "Come thou to me" (Rit., ch. 1=
7).
Taht says: "I give Ra to enter the mysterious cave in order that he may
revive the heart of him whose heart is motionless" (ch. 182). After the
raising of Osiris, Taht says, "I have celebrated the festival of Eve's
provender," or supper, which came to be called the Last Supper. The
raising of Lazarus is likewise commemorated by a supper. "So they made=
him
a supper there" (John xii. 2).
When Osiris, or the Osiris, "takes the form of a living soul" (Rit., =
ch.
181), it is said, "thy son Horus reconstitutes thee. Arise, Osiris, thy
hands have been given to thee" - he is freed from the mummy-bandages -
"stand up living for ever." "The two sisters Isis and Nephth=
ys
come to thee; they will fill thee with life, health, and strength, and all =
the
joy that they possess. They gather for thee all kinds o=
f good
things within thy reach" (ch. 181). Amongst other ceremonies
performed in the Amenta at the raising of the mummy who is "called
aloud" from the sepulchre the Osiris is freed from the bandages with w=
hich
the corpse was bound. So when Lazarus
848 ANCIENT EGYPT
was called in a loud voice to come forth, &q=
uot;He
that was dead came forth bound hand and foot with grave-bands, and his face=
was
bound about." In the resurrection ceremony of Osiris he is divested of=
his
funerary garment and receives a bandage of the finest linen from the hands =
of
the attendant of Ra, the Father in heaven (Rit., ch. 172). He eats of "=
;the
meat which has been prepared by Ra in his holy place"; he washes his f=
eet
in silver basins, which have been sculptured by the divine architect Ptah-S=
ekari
(ch. 172). In the Gospel, Jesus, "knowing that the Father had given all
things into his hands, and that he came forth from God and goeth unto God,
riseth from supper, and layeth aside his garments; and he took a towel and
girded himself. Then he poureth water into a basin and =
began
to wash the disciples' feet, and to wipe them with the towel wherewith he w=
as
girded" (ch. xiii. 4-6).
Taking Lazarus, then, to represent the
mummy-Osiris, we find the "raising of Lazarus" celebrated in a hy=
mn
expressly devoted to the subject. It is one of the ceremonies that were
performed in the underworld. The Osiris is designated him "who is called aloud." "O thou who art called aloud, thou who art called aloud,=
thou
the lamented, thou art glorified. O thou who art raised up, thou art=
raised
up. N. has been raised up by means of all the manifold ceremonies performed=
for
him." The mummy-Osiris lay upon the funeral couch in the mysterious ca=
ve
with the two sisters in attendance. Horus enters this cave as representativ=
e of
Ra, to revive the heart of him whose heart is motionless. He says, "Ha=
il,
Osiris, thou art born twice! Arise on thy bed and come forth! Come! Come
forth." Osiris or the Osir=
is is
called with a loud voice. In the hymn of the resurrection, he is addressed =
nine times over in the words "=
;O Thou who art called aloud!"=
(chs. 170-2). They call him to come forth "like a
god" from the mysterious cave "to meet the powers of Annu." =
The
resurrection is celebrated with rejoicings, "thou hearest how thou art=
glorified
through all thy house!" There are nine vers=
es in
the hymn and each one opens with the address, "O thou who art called aloud!" That is for his rising up and
coming forth from the cave in Annu (ch. 172). The words
"O thou who art called aloud" had become the title of the hymn, a=
s we
say "the Magnificat," or "the Te Deum" (Naville, Rit., =
ch.
172).
The latest dynasty of
Egyptian deities were born of Seb the earth-father and Nut the
mother-heaven. This was the Osirian group, consisting of five persons, viz.=
, (1)
Asar, (2) the elder Horus, (3) Sut, (4) Isis, (5) Nepht=
hys,
which may be called the family in Annu and shown to be the originals of the
group in Bethany.
Sut, the betrayer, is the only one omitted from the Gospel. The remaining f=
our -
Lazarus =3D Asar; Jesus =3D Horus; Mary =3D Isis; Martha =3D Nephthys - are=
also
represented sometimes in the Ritual without Sut (ch. 128). When it is said =
that
Horus exalteth his father Osiris in every place he associates Isis
the great with her sister Nephthys. Sut is not included in the group at Ann=
u.
On the other hand, Sut, in the person of the betrayer, is present at the
mortuary meal in the canonical Gospels. At present we only need to identify
Lazarus with Osiris, Jesus with Horus, and the two sisters of Lazarus with =
the
two sisters of Osiris. Osiris lying as a breathless mummy in the cave,
THE GROUP IN BETHANY 849
when Horus comes to raise him from the dead, =
is
watched over and protected by the two Mertae-sisters, one at the head and o=
ne
at the feet as keepers of the body, and watchers in the burial-place. The t=
wo
mertre are mentioned in chapter 58. In this the Osiris cries,
"Let the door be opened to me" as the Osiris buried in Amenta. &q=
uot;Who
is with thee?" is asked. The reply is, "It is the mertae," t=
he
two watchers over Osiris in the sepulchre. The deceased then asks that he m=
ay
have milk, cakes and meat given to him at the house which is in Annu, the
Kamite prototype of Bethany.
On the way to the sepulchre in Annu Horus meets the two sister-goddesses,
saying to them "Hail, ye pair of goddesses Mertae, sister pair, Mertae=
! I inform you of my words of power.=
I am
Horus, the son of Isis, and I am come to=
see
my father Osiris," and to raise him up from the sepulchre. Jesus on his
way to the cave
of Lazarus likewise
informs Martha of his words of power, saying "thy brother shall rise
again." "I am the resurrection and the life." "He
that believeth on me shall never die" (John xi. 25, 26). "=
Now
as they went on their way a certain woman named Martha received him (Jesus)
into her house. And she had a sister called Mary, which also sat at the Lord's feet (like Isis) and heard his word." And because Mary to=
ok her
place at the feet of Jesus it is said that she had "chosen the good
part" (Luke x. 38, 42). The two sisters in Bethany are the Aramaic or Hebrew repli=
ca of
Isis and Nephthys, who are the attendants upon Osiris; the two divine siste=
rs
of Osiris in Annu. Mary and Martha are the two sisters of Lazarus in Bethany. Horus lov=
ed the
two dear sisters Isis and Nephthys, and is especially denominated the son w=
ho
loves his father, i.e., Asar, w=
hom he
raises from the tomb according to the dramatic representation. Jesus is sai=
d to
have "loved Martha and her sister, and Lazarus" (John xi. 5).
Jesus saith, "Our friend Lazarus is =
fallen
asleep, but I go that I may awake him out of sleep" (John xi. 4, 11). =
So
is it in the Ritual. Horus says, "I go to give movement to the manes. =
I go
to comfort him who is in a swoon," which is equivalent to Lazarus who
sleeps (ch. 64). He goes to give life at some particular spot and in doing =
this
he comes from Sekhem to Annu where the mummy of Osiris rested in the house
there =3D Beth-Annu or Bethany=
.
The Osiris does not die. The Ritual has no recognition of death, save as fi=
nal
extinction when death and evil die together. Osiris sleeps, he is breathles=
s or
in a swoon. He lies inert, his heart is motionle=
ss pro tem. Osiris thus awaits his ch=
ange
and resurrection; but he cannot die who is the
conqueror of death and the bondage of the grave. The resurrection of Osiris=
at
the coming of Horus is glanced at when the speaker personates him and says,
"I am the great first heir (or inheritor) taking possession of Urt-hat=
"
- otherwise the inert, sleeping, motionless Osiris. "Strength of Osiri=
s is
my name. I save him" from the impurities of matter. "He lives by
me." The speaker is Horus with his father Ra, just as Jesus is with his
father in the scene of raising Lazarus (John 11, 45). The resurrection appl=
ies
to Osiris in matter whom Horus comes to quicken and raise up from the dead =
or,
as it is rendered, "from the impurities of Osiris" in matter. The
"corruption which befell Osiris" in
850 ANCIENT EGYPT
his mummy-condition is mentioned in the Ritu=
al
more than once. This also befalls the corpse of Lazarus, but is more grossly
stated in the Gospel. Jesus comes to raise up La=
zarus
when he has been in the tomb four days, and Martha saith, "Lord, by th=
is
time he stinketh" (John xi. 39). In the Ritual, when Horus comes to th=
ose
who are in their cells he utters the words of Ra to raise the dead, and say=
s,
as the passage is rendered by Budge, "I am the herald of his words (his
father's) to him whose throat stinketh"; that is, to the sufferer from
corruption in the tomb (Book of the=
Dead,
ch. 38B, line 4).
Isis not only stands or sits at =
the feet
of Osiris, she is the Seat personified. She carries the sign of the seat up=
on
her head. Her name of Hes signifies the seat. And Mary, who takes the place=
of Isis, is described as sitting at the feet of Jesus,
whilst Martha is busy working about the house and left serving alone. A fur=
ther
allusion to the Lady of the Seat may be found when Martha heard that Jesus =
was
coming, and went forth to meet him, whilst "Mary still sat in the house" (John xi. 2=
0,
21), thus fulfilling the character of Isis, the seat, or the sitter. There =
is
more than meets the eye in the sign of the seat which is borne by Isis. To sit is also to brood as a bird. Isis as sitter is the brood-hen, the incubator in A=
nnu.
Under this type of the sitting-hen she sits at the feet of Osiris to bring =
him
to rebirth. Mary also sat in the house, and kept her seat at the feet of Je=
sus.
Nephthys, the other divine sister in Annu, carries the sign of a house on h=
er
head. She is called mistress of the house. She is the benevolent, saving
sister. This in the "history" is rendered by Martha being the
housekeeper and by Mary sitting in the house while her sister goes forth to
meet the Lord (John xi. 21). In Aramaic, Martha denotes the mistress of the
house, and Nephthys, one of the two mertae, is the mistress of the house, w=
ho
carries the house as a symbol in her head-dress. The name of Nephthys in Gr=
eek
represents nebt-hat, the mistress of the house in Egyptian. The two sisters=
are
the merti or mertae, who were the keepers of the double house in attendance
upon Horus, or Jesus. They receive the Sun-God at his entrance to the mount=
ain
in the West, and stand together by him when he issues forth at dawn from
Beth-Annu, or Bethany,
in the East. The name of the secret shrine in which the mummy-Osiris was
upraised by "the two arms of Horus, Prince of Sekhem," is "t=
he
witness of that which is raised," or the witness to the Resurrection (=
ch.
17). Those who are present in this scene are "Osiris, Isis, Nephthys, =
and
Horus the reconstituter of his Father," and these, as we maintain, are=
the
prototypes or original characters of Lazarus, Mary, Martha and Jesus in the
scene of the Resurrection in B=
ethany.
Osiris rose from the dead to enter the li=
ttle
golden ark of the moon on the third day. He was buried on the 17th of Hathor
and the resurrection in the lunar ark was on the 19th; that is, on the third
day. In the solar mythos he rises again the day after the burial, and as the
grain he rose again in forty days. But there is another mystery of Osiris, =
an
account of which is given by Plutarch, probably from the writings of Maneth=
o.
This he calls the "Mourning of the Goddess," which began on the 1=
7th
of Hathor, the day on which Osiris was betrayed at the last supper and
mutilated by the adversary Sut. He says the "Mourning of the Goddess&q=
uot;
lasted
THE GROUP IN BETHANY 851
"four" days altogether, beginni=
ng on
the 17th, the day of betrayal and death of Osiris; and on the 19th it was
proclaimed by the priests that the lost Osiris was found because he had then
entered into the ark of the moon where the light was once more safe. He tel=
ls
us that amongst other melancholy things that were acted on this occasion, as
the mourning of the cow for Osiris the bull of Amenta, a gilded cow, the go=
lden
Hathor, was covered with a black linen pall and exposed to public view for four days at the mourning of t=
he
goddess, or of the cow, for the lost Osiris. Here, then, are the four days of mourning which are
repeated in the one Gospel that chronicles the raising of Lazarus from the =
dead
after "he had been in the tomb=
four
days already." Plutarch calls this mystery the mourning of the
goddess. But there are always two mourners for Osiris, Isis and Nephthys, w=
ho
are his sisters.
The process of reducing the fairy-godmoth=
er's
coach-and-six to the status of a one-horse cab may be seen in the Gospel
according to Luke in getting rid of Osiris. The pair of sisters, Martha and
Mary, appear in this Gospel, but without their b=
rother
Lazarus, and also without the resurrection. After all that has now been done
towards identifying Bethany with the house in Annu and the nest of the two
sisters, the two sisters with Isis and Nephthys, and the Christ with Horus,=
it
cannot be considered far-fetched if we look upon Lazarus as a form of the
Osiris that was dead and buried and raised to life again. As to the name, t=
he
Egyptian name of the Greek Osiris is Hesar, or Asar. And when we take into
consideration that some of the matter came from its Egyptian source through=
the
Aramaic and Arabic languages (witness the Arabic Gospel of the Infancy) the=
re
is little difficulty, if any, in supposing that the Al (article the) has be=
en
adopted through the medium of the Arabic, or derived from the Hebrew prenom=
inal
stem ![](3D"Religion_Egyptian_Comparative_V2_Book12_Massey_files/image020.gif")
to emphasize a thing, as in the Osiris, which passed into the
article Al for "the" in Arabic, and was prefixed to the name of
Osiris as Al-Asar, which, with the Greek "s" for suffix becomes
L-azarus. The connecting link whereby Al-Asar was turned into Lazarus, the Osiris, was in all likelihood =
made
in the Aramaic language, which had its root-relations with the Egyptian.
Hieroglyphic papyri are among its monumental remains, as well as the
inscription of Carpentras.
Various representations of the raising of
Lazarus in the Roman catacombs show the mummy risen
and standing in the doorway of the tomb. The figure of the supposed Jesus
Christ is in front of the sarcophagus calling upon Lazarus to come forth,
whilst touching the mummy with a wand or rod which he holds in his hand. In=
the
chapter "by which the tomb is opened to the soul and to the shade of t=
he
person that he may come forth to day and have the mastery of his feet"
(Rit., ch. 92) the deliverer Horus says, "I am Horus who lifteth up his
father with his staff." This mode of raising Osiris by Horus with his
staff or rod completes the picture of the resurrection of Lazarus. The rod =
that
is waved by Jesus at the raising of Lazarus is the symbolic sceptre in the =
hand
of Horus when he raises the Osiris. In every instance Lazarus is a mummy ma=
de
after the Egyptian fashion. It is a bandaged body that had been soaked in s=
alt
and pitch which was at times so hot that it charred the bones
852 ANCIENT EGYPT
(Budge, "The Mummy,&quo=
t; pp.
153-155).
Seventy days was the proper length of time required for embalming the dead =
body
in making an Egyptian mummy. Lazarus when portra=
yed in
the Roman catacombs comes forth from the tomb as an eviscerated, embalmed a=
nd
bandaged mummy, warranted to have been made in Egypt Now, according to the
Gospel narrative, there was no time for this, as Lazarus had only been dead
four days. The mummy, anyway, is non-historical; and it is the typical mummy
called the Osiris, Asar in Egyp=
tian,
El-Asar in Aramaic, and Lazarus with the Greek terminal in the Gospel assig=
ned
to John. The coffin of Osiris, constellated in the Greater Bear, was known =
to
the Arab astronomers as the Bier of Lazarus. Asar, or the Osiris, is the mu=
mmy
in the coffin, and with the coffin of Osiris
identified as the bier of Lazarus it follows perforce that the mummy-Osiris=
in
the coffin is one with Lazarus on the bier. The gnostic pictures in the Rom=
an
catacombs suffice to prove the identity. They show that Lazarus was buried =
as a
mummy, and that he rose again in mummy-form. Thus the dead Osiris of Egypt,=
El-Asar
or Lazarus, as portrayed in Rome, and
the story of the death, burial, and resurrection are the same wheresover and
howsoever that story may be told. The bier of Lazarus, followed by the mour=
ning
sisters, was only known by that name because it had been constellated in the
starry vault of the heavens ages earlier than the present era as the coffin=
of Osiris.
It is satisfactory to find that both form=
s of
Asar are preserved in the Gospels, one of which was the god Osiris, the oth=
er the Osiris as manes. Lazarus in his
resurrection represents the God; Lazarus the poor man of the parable repres=
ents
the manes in Amenta who is designated the
Osiris.
The story of the rich man and the beggar
Lazarus related in the Gospel of Luke (ch. xvi. 19) is told at length in the
second tale of Khamuas as Egyptian. This contains a scene from the Judgment=
in
Amenta which is represented in the vignettes to the Ritual. Setme and his s=
on
Si-Osiris enter the Tuat as manes. They pass through the seven halls (Rit, =
ch.
144) into the great judgment hall. They see the figure of Osiris seated on =
his
throne of gold, "Anup the great god being o=
n his
left hand, the great god Taht upon his right, the balance being set in the
midst before them." Anup gives the word, Taht writes it down. The rich=
man
and the poor man enter to be judged. "And behold Setme saw a great man
clothed in garment of byssus (fine white linen), he being near to the place=
in
which Osiris was," in which position he is great exceedingly. Si-Osiri=
s says,
"My father Setme, dost thou not see this great man who is clothed in
garment of byssus, he being near to the place in which Osiris is? That poor=
man
whom thou sawest, he being carried out from Memphis, there not being a man walking =
after
him, he being wrapped in a mat, this is he." This refers to the funera=
ls
of the rich man and the poor man on earth previously described (lines 15-21=
).
When the rich man was judged it was found that his evil deeds were more
numerous than his good deeds; therefore they outweighed them in the scales =
of
justice; consequently he was cast to the devourer of souls who did not allow
him to breathe again for ever. "It was commanded before Osiris to caus=
e to
be thrown the burial outfit
THE FOUNDERS OF THE KINGDOM 853
of that rich man whom thou sawest, he bei=
ng
carried out from Memphis, the praise that was made of him being great, unto
this poor man named, and that they should take him (the poor man) amongst t=
he
noble spirits as a man of God that follows Osiris-Sekari (the god in his
resurrection), he being near to the place in which Osiris is" (Griffit=
h,
second tale of Khamuas, pp. 149, 158). Thus the parable of the rich man and
Lazarus found in a folk-tale of the first century written in Demotic is
provably Egyptian and demonstrably ancient by application of the comparative
process to the language. Neither the name of Lazarus nor Osiris appears in =
the
tale of Khamuas, which is good evidence that the story was not derived from=
the
Gospels. Thus we identify Lazarus with Osiris the mummy-god and Lazarus the
poor man with Alasar as the Osi=
ris.
THE FOUNDERS OF THE KINGDOM.
The elder Horus represented the wisdom of=
the
Mother as her word or logos in the earth of Seb until he reached the age of
twelve years. Then, according to the drama of the Osirian mysteries, he pas=
sed
into Amenta, where he rose again as Horus in spirit. It was in this, the ea=
rth
of eternity, that he made his second advent when he came again to establish=
the
kingdom of the father. In his death and resurrection or transformation from=
the
body-soul to an eternal spirit, he had found the father in heaven, who is Ra
the holy spirit. And at his second advent Horus =
came
to tell the joyful tidings to the manes and to found the kingdom in Amenta =
for
the father who is now Osiris-Ra instead of the mummy-Osiris. Thus the kingd=
om
of the Christ was founded for the father by Horus and his followers at his
second coming to be represented in the mysteries of Amenta and the drama of
Egyptian eschatology as the second advent which was in the spirit, now set
forth by Horus the immortal Son of God.
The universe of Ptah, the supreme archite=
ct,
had been divided into the three regions of Amenta, earth and heaven. In the=
se
there were three successive forms of a god the father - Seb was the god of
earth, as father of physical sustenance; Osiris was the father in Amenta, w=
here
the dead were reconstituted and made to live again, and Ra the holy spirit was the father of spirits in heaven. Thus =
the
typical seven loaves of plenty were called the bread of Seb on earth, the b=
read
of Osiris in Amenta, and the bread of Ra in heaven. Human Horus was the hei=
r of
Seb, his foster-father, in the life on earth. At his resurrection in Amenta,
Horus, as half-human, half-divine, is the heir of Osiris. In the resurrecti=
on from Amenta when he had become pure
spirit he was Horus divinized as heir of Ra, the father on high. And on beh=
alf
of this, the newly-found father, now the supreme god, he returns to found t=
he
kingdom as the teacher of the mysteries in Amenta, and the saviour of the m=
anes
from the second death. Seb the father on earth was of the earth earthy. Osi=
ris
in Amenta was a god in matter; hence his mummy-form. The nature of these had
been expounded in the lesser mysteries. Ra as father in heaven, or Huhi the
eternal, is the god in spirit now, and Horus manifesting in the spirit come=
s to
elucidate the greater mysteries to the twelve who, as the gnosis shows, had
previously
854 ANCIENT EGYPT
been the teachers of the lesser mysteries, an=
d who
now become the twelve with Horus, or Jesus, on the mountain in the phase of
eschatology. Horus as the son of Ra was the representative of power superio=
r to
that of Osiris in Amenta, the god in matter, who was annually overthrown by=
Sut
in physical phenomena, and in this character he came to the assistance of
Osiris in the sepulchre. Hence he disperses the darkness from his face. He
reconstitutes the body that Sut dismembered. He raises the arm that was
paralyzed in death. He lifts the mummy to its feet. He is the link which un=
ites
matter with spirit, or Osiris with Ra. He brings the gnosis or word of life
from the father in heaven to the previous ruling powers which include the
earlier father on earth and in the nether-earth, and therefore to the men on
earth and manes in Amenta. Thus, at his second coming, Horus had found his
father, the father in heaven. He rises as a spirit in Amenta from the dead =
to
tell them of this father. He repeats his father's words to those who are
"deprived of breath" (Rit., ch. 38). These are the words of salva=
tion
that "bring about the resurrection and the glory to the manes" (c=
h. 1)
by means of the gnosis.
We have now to follow Horus in his second Advent. He passed from the life on earth into t=
he
dark of death as Horus-Anaref, the sightless Horus. Death was imaged as the
putting out of sight by Sut the power of darkness, the manes being the blin=
d.
At his second coming Horus is the giver of sight, or the beatific vision, to
the blind. He shines into the tombs of those who are slumbering darkly in t=
heir
cells and wakes them from the trance of death. At this advent of Horus
"the people which sat in darkness saw a great light, and to them which=
sat
in the region and shadow of death did light spring up" (Matt. iv. 16; =
also
the Gospel of Nicodemus ii. 2). But this, according to the Ritual and the
"Pistis Sophia," was in Amenta, the hidden earth, where the blind=
are
made to see; a mouth is given to the dumb; the lame are enabled to walk; and
the dead to rise again. Amenta, as he comes, is all in motion with dead mat=
ter
turning into spirit-life; and when he rises from the sepulchre we are in the
midst of those mysteries which have been rendered as Christian miracles in =
the
Gospels.
"I am come," says Horus, "=
as a
sahu in the spiritual body, glorious and well equipped; and that is given t=
o me
which lives on amidst all overthow<=
/i>."
This, we repeat, is the second coming of Horus at the new birth in spirit w=
hich
followed the old death in matter, or on earth, when Har-Ur, the child of Isis, was reborn, and this time begotten as the ano=
inted
and beloved son of God the father. This time he who was the Word is the doe=
r,
the word-made-truth. He comes to found the kingdom for the father in the ea=
rth
of eternity or in spirit-world, not in Judea or Palestine. The work of Horus in his
resurrection from the dead was to fulfil the kingdom of heaven on this
foundation of the nether-earth, as foothold for eternity, the kingdom of he=
aven
being spirit-world made palpable in the mythical representation of the
mysteries.
All along the line of descent the astrono=
my
supplied the mould of the eschatology. There was a heaven astronomically ra=
ised
upon the two pillars of Sut and Horus south and north. Also on the two
THE FOUNDERS OF THE KINGDOM 855
horizons of Harmachis, the double Ho=
rus. The
Heptanomis had its sevenfold foundation. The heaven built upon a fourfold b=
asis
was the heaven founded on the four cardinal points, in the solstices and
equinoxes. Lastly, the zodiac with twelve signs is the figure of heaven rai=
sed
upon a foundation that is twelvefold. The mythical rulers corresponded
numerically to the signs: the two, the four, the seven, the nine, and final=
ly
the twelve, at first as astronomical types, the gnostic AEons, and afterwar=
ds
as spirits or gods in the phase of eschatology. Thus there are two categori=
es
in phenomenal manifestation, one being astronomical, the other spiritual or
eschatological, as shown and explained in "Pistis Sophia." It now
became the mission of Horus to make known the newly-found father in heaven =
to
those who had not so much as heard of the holy spirit.
It was the work of the anointed and beloved son to found the kingdom of hea=
ven
for the father in the father's name. He became the teacher of the coming
kingdom, previously proclaimed by Anup the herald and forerunner who was his
John the Baptist crying in the wilderness of the underworld.
When Horus in his second advent comes to
establish the kingdom for his father, who is Ra in the solar mythos and the=
holy spirit in the eschatology, he has Two Witnesses w=
ho
testify that he is verily the son of God the father in heaven and the true
light of the world. These are the two Osirian Johns, Anup and Aan, or rather they are the originals of the two Johns=
in
the canonical Gospels. They are portrayed as the two witnesses to the
bird-headed Horus in his resurrection at the vernal equinox. The planispher=
e of
Denderah shows the jackal of Anup and the cynocephalus of Taht-Aan figured =
back
to back upon the equinoctial colure as the two principal witnesses for Horu=
s,
who are thus portrayed as supporters of the Eye which was renewed in Annu o=
nce
every year (Planisphere in a Book of the Beginnings). As Egyptian, these two
witnesses for Horus are Anup the baptizer and Aan the divine scribe who is =
the
penman of the gods in the Ritual. We have seen them acting as the two witne=
sses
for Horus in the Osirian judgment hall (see p. 705). They are also describe=
d as
the two magi, or magicians.
Where John begins his preaching in the
canonical Gospel Anup is the typical opener of the way (Rit., ch. 26). He is
the forerunner who announces the day of reckoning; he makes the call to
judgment; he judges the world, just as John is the judge of the world who c=
alls
men and baptizes them to repentance (Rit., 31, Birch). Anup is also the
educator preparatory to the advent of Horus who comes after him although he=
was
before him in status and authority (Rit., ch. 44). Anup abode darkling in t=
he desert of Amenta until the day of his
manifestation in the heliacal rising of Sothis, the morning star of the
Egyptian year, which heralded the birth of Horus. John dwelt in the wildern=
ess
till the day of his theophany or "shewing unto =
Israel" (Luke i. 80). The
solar god was superior to either the lunar or stellar deity. As star-god, A=
nup
had been the precursor. The moon-god, Aan, was the witness for Horus by nig=
ht
as reflector of the hidden sun. This, however, was but the mythical mould f=
or
the eschatology, in which Horus was no longer merely the "little sun&q=
uot;
of winter, but the son of Ra in spirit and the typical demonstrator of
856 ANCIENT EGYPT
immortality to the manes in Amenta and =
to men
upon the earth. The two Johns might be distinguished from each other in the
Gospels; John the Baptist from John the Divine, by means of Anup, the bapti=
zer,
and Aan, the writer of the record in the Ritual. The baptism does not actua=
lly
take place in the Gospel according to John. In this there is only a description of the scene. A=
nd,
although one John is present as the baptizer, there is no attempt made to
distinguish John the baptizer from John the scribe. But John the speaker is
John the scribe, and therefore to be discriminated from John the baptist, w=
ho
is not named as the baptist by John the writer. John the scribe is, of cour=
se,
the writer, and he likewise bears witness as well as John the Baptist. For it is he who says, "and we beheld his glory, glory a=
s of
the only begotten from the Father." This was manifested in the
baptism when the heavens were opened and Jesus "saw the spirit of God
descending as a dove and coming upon him; and lo! a
voice out of the heavens saying, This is my beloved Son in whom I am well
pleased" (Matt. iii. 16, 17). Consequently John the scribe was present=
at
the baptism to have beheld the glory of the only begotten of the Father whi=
ch
was manifested in the one particular way at one particular time, but he was=
not John the Baptist. Anup, like
child-Horus, was born of the motherhood but not of the fatherhood, whereas =
the
Horus of thirty years was the only begotten Son of God the Father. So, in t=
he
Gospel, John the Baptist is among the greatest of those who were born of wo=
man
(minus the fatherhood, in accordance with the primitive status), whereas Je=
sus,
the Christ, was begotten of God. The first Horus was born, the second Horus=
is
begotten. Such is the status of John and Jesus. Hence the saying "among
them that are born of women there hath not arisen a greater than John the
Baptist; yet he that is least in the kingdom of heaven is greater than he&q=
uot;
(Matt. xi. 11). The characters all through are to be determined and
differentiated by the doctrines. John the Baptist does not enter the kingdo=
m of
heaven, which he helps to found as preparer of the way. So Anup is the guid=
e of
ways in the wilderness of the under-world; he makes straight the path for t=
he
future life, but he does not enter the coming kingdom of the Son of God when
the double earth is unified in the future heaven. His place is with the dead
awaiting their resurrection. He watches, he bends over the mummy; he embrac=
es
and supports it with tenderest solicitude; he is master in the mountain of
rebirth for heaven, but he himself remains in the lower earth. His rôle and his domain come to =
an end
where those of the divine heir of Osiris as the son of Ra begin. When Horus
rises again to take possession of his kingdom, Anup is portrayed as crouchi=
ng
in the tomb. He gives Horus his shoulder. He raises him up, but does not pa=
ss
from out Amenta. Therefore the least in the king=
dom
of Horus, which is a spiritual
kingdom, is greater than the highest in the kingdom of Anup
or John the Baptist, who was only the precursor and proclaimer of the Chris=
t or
the Horus of the resurrection.
A glimpse of the cyclical and non-human n=
ature
of the witness, John, may be inadvertently given in the words attributed to
Jesus, "If I will that he tarry till I come, what (is that) to thee?&q=
uot;
"Yet, Jesus said not unto him that he should not die." The ending
here
THE FOUNDERS OF THE KINGDOM 857
predicated was not in the category of =
human
phenomena, and may therefore be claimed as pertaining to the astronomical
mythos, which was at the root of all the mysteries of Amenta. Once a month =
the lord
of light, as Horus, was reborn in the moon, and Aan =3D John was his attend=
ant.
"Let him stand unchanged for a=
month"
is equivalent to his tarrying until Horus came again.
It is said of John, "this is the dis=
ciple which beareth witness of these things, and wrote these
things." Aan, in Egyptian, is the scribe by name, and he was the divine
scribe as Taht-Aan, the lunar deity and registrar of time. Aan was the witn=
ess
to Horus; his writings are the Ritual, and "we know that his witness is
true." It was That-Aan =3D John who had power to confer the Ma-Kheru o=
n the
solar god himself, that is, the gift of making truth by means of the word,
because he told time for the sun and was his true witness in the moon. &quo=
t;Let
him stand unchanged for a month," may be read by the legend which tell=
s us
that Ra created Taht-Aan to be his lamp by night and his witness in heaven,=
and
whether we reckon nightly or monthly, Taht-Aan =3D John was the witness unt=
il
Horus came again at the end of the period. Anup the baptizer and Aan the
saluter are the first two witnesses for the risen Horus as his helpers in
establishing the kingdom for the father in heaven. Next there is a group of
(our, as followers of Horus and founders of his fold (Rit., ch. 97). These =
four
were born brothers with Har-Ur, the elder Horus, in the company of the seven
powers that were from the beginning in relation to certain phenomena of ext=
ernal
nature. They are now called upon to become foundational pillars of support =
to
the new heaven in the eschatology. In this phase the group commences as four
and terminates as twelve, who reap the harvest in the fields of Amenta, for
Horus-Khuti, the master of joy and lord of the spirits, who are called the
glorified elect, the heirs to the kingdom of heaven, which, as Osirian alwa=
ys was but which as Christian is alwa=
ys
coming.
The change from Horus the mortal to Horus
divinized in spirit, as the son of Ra, is indicated as occurring at the time
when the four brethren became t=
he
four children of Horus, and, as it is said, when his name became that of Ho=
rus
upon his column (Rit., ch. 112, Renouf). Now Horus on his column, pedestal,=
or
monolith is equivalent to the Egypto-gnostic Jesus with the disciples on the
mount. In this position the four brethren are his four arms of support, the
same as the four brothers with Jesus in the mount. In their several charact=
ers
they are the servants of Horus, whether as four supports, four fishers, four
shepherds, or other forms of the primordial four who are characterized as t=
he
foremost of the final twelve.
The issuing forth from Amenta on the day =
of the
resurrection is described in the opening chapter of the Ritual as the comin=
g to
the divine powers attached to Osiris. These divine powers are Amsta, Hapi,
Tuamutef and Kabhsenuf, the four children of Horus who stand upon the
papyrus-symbol of the earth amidst the waters of the Nun, otherwise rendere=
d on
the mount or on the monolith. The pyramid text of Teta (270) refers to this
raising of the dead. It is said that Horus hath given his children power th=
at
they may raise thee up. These children are the four who were foremost of the
seven (or later, twelve) great spirits in Annu. This did not mean that four=
858 ANCIENT EGYPT
human followers of Horus on earth had the powe=
r to
raise the dead on earth. But so misrendered has the teaching been in the
Gospels when Jesus bids his disciples to go forth on earth and raise the de=
ad
(Matt. x. 8). In the chapter of the baptism (Rit., ch. 97) the speaker &quo=
t;propitiates" "those four
glorified ones who follow after the master of all things." They are the
four supporters on whom Horus relies in founding the kingdom for his father.
Speaking, as it may be, of his sheep-fold in the character of the good
shepherd, Horus says, "Now let my fold be fitted for me, as one victor=
ious
against all adversaries who would not that right should be done to me - I (=
who)
am the only one, just and true," or faithful and true (Rit., ch. 97).
These four, then, are founders of the fold that is to be fitted for the good
shepherd with the crook upon his shoulder as Amsu-Horus in the resurrection
scenes. They are the four brethren who, in the later phase, are called his
children. Hence Horus is described as coming to light in his own children a=
nd
in his name of Horus (Rit., ch. 112) on his column =3D on the mount. To fou=
nd the
fold was to establish the kingdom. That was founded on the four supporters =
at
the four comers of the mount.
There is a rebirth of Horus at his second
coming. It is the same with his train of companion-powers, the four of the
seven who had been with him as his brothers in the astronomical mythos. These in the rebirth become his four children, who, at the sa=
me
time, are designated by him" brothers of this my own body" (Rit.,=
ch.
112). Whether called the brothers or the children of Horus they are =
the
same four in the two characters. These four reappear in the Gospels, also in
both characters. The four as brothers are the fishers, Peter, Andrew, James=
and
John. The other four, called James, Joseph, Simon and Judas, are represente=
d as
brothers of his own flesh and blood. At their birth Amsta, Hapi, Tuamutef, =
and
Kabhsenuf were the brothers of Horus Anaref. These had no father. In the
rebirth Horus has himself attained the status of a father or begetter in
spirit. Hence it is said, "As for Amsta, Hapi, Tuamutefand Kabhsenuf,
Horus is their father and Isis is their
mother," in this new setting of the four. In the Gospel Cleopas and Ma=
ry
take the place of Horus and Isis as the actual father and mother in the fle=
sh.
When Horus rises in Amenta he is the active and powerful one of Annu filled
with might divine as the son whom the father hath begotten (Rit., ch. 115),
whereas in his previous advent he was the child of the Virgin Mother as the
puny impubescent impotent weakling who was born but not begotten. Horus now
beseeches Ra to grant that he may have his four brothers or his children for
his assistants. He says, "Give me my brother in the region of Pa; give=
me
my brother in Nekhen - my brother for my tender affection," or give me=
my
brothers to love. Only two brethren of the four are mentioned here, and for
these Horus asks of his father that his brothers=
may
sit with him in his kingdom as eternal judges, as benefactors of the world,=
as
extinguishers of the Typhonian plagues and as the bringers of peace (Rit., =
ch.
112). The prayer of Horus is followed by the Osiris deceased, who identifies
the two brethren as Amsta and Hapi, and he exclaims: "Rise up, gods, who are in the lower heaven, rise =
up for
the Osiris, make him (also) to
THE FOUNDERS OF THE KINGDOM 859
become a great god." The dece=
ased continues:
"I know the mystery of Nekhen." The mystery is that which the mot=
her
of Horus (who was also the mother of the two brethren) has done for him when
she said "let him live" (ch. 113), in which we have the mother ma=
king
her request on behalf of her son.
This new foundation for the kingdom of he=
aven
was made on the night of erecting the flagstaffs (or pillars) of Horus, and=
of
establishing him as heir to his father's property. The pillars were erected
when Horus said to the four who followed him, "Let the flagstaffs be
erected there," on the night of one of the ten great mysteries of Amen=
ta
(Rit., ch. 18). The two brothers first given to Horus in Pa were Amsta and =
Hapi
(ch. 112). The other two that were given to Horus in Nekhen are Tuamutef and
Kabhsenuf, the adorer of the mother and the refresher of his brethren. Thus,
the kingdom announced by Anup the baptizer, and founded by Horus for his
father, was established upon the four supports. These in one shape were four
brothers, only one of whom, Amsta, wears the
human form. They are adopted by him as his Shus, his servants or fisher=
s,
two by two - two in Pa and two in Nekhen, the region where Sebek was the gr=
eat
fisher in the marshes. The four are given by Ra to Horus as his children who
are brothers of his own body, to be with him in token of everlasting renewal
and of peace on earth, and these are the four pillars, flagstaffs, fisherme=
n,
or supports, on which the kingdom of heaven was to be founded in Amenta, as=
a
spirit-world by Horus, who was the fulfiller for the father at his second
coming.
We repeat that Horus had four brothers wi=
th him
in the mythos who had been with him from the beginning, just as Jesus has h=
is
four brothers on earth; and when Horus makes his change and rises in Amenta
from the dead the four brothers become his children as the four supports of=
the
future kingdom (Rit., 112), the "four glorified ones" who are
foremost among the seven great spirits of Annu (Rit., ch. 97). They who were
the brothers of Horus when he was the son of Seb, or, as we say, on the ear=
th,
are, after his resurrection, called his children. Coincident with this chan=
ge
the risen Lord, in the Gospels, addresses his disciples as his children whe=
n he
has risen from the tomb. He comes to the seven fishers in the boat, and say=
s to
them, "Children, have ye a=
ught
to eat?" (John xxi. 5). This
being after the resurrection.
It is the only time that the disciples are addressed as the children of Jes=
us,
and the conditions are identical with those in the Ritual where the brethre=
n of
Horus in the earth-life become his children in the spirit-life beyond the t=
omb.
Thus, to recapitulate, Horus of the resurrection at his second coming was
accompanied by Anup, the baptizer, Aan, the divine scribe, as lunar god, and
the four brethren Amsta, Hapi, Tuamutef, and Kabhsenuf, one of which four w=
as
Amsta, the only brother in the human form. These four are the divine powers=
who
were with Horus in the mount when he rose from the dead and came forth to d=
ay.
They can be paralleled thus with characters in the canonical Gospels as: Ho=
rus,
or the Egypto-gnostic Jesus =3D Jesus; Anup, the baptizer =3D John the Bapt=
ist;
John, the divine scribe =3D Aan, the divine scribe; Amsta, the one human br=
other
of the Lord =3D James, the one human brother of Jesus; Hapi =3D Andrew; Tua=
mutef =3D John:
Kabhsenuf =3D Peter.
860 ANCIENT EGYPT
Simon Peter is the one who perceives and
proclaims that Jesus is the Christ. "Thou art the
Christ, the Son of the living God" (Matt. xvi. 16). The name of
Peter is here identified with the Greek Petra for a rock. But if the other
characters, Jesus =3D Horus; John =3D Aan; James =3D Amsta, are Egyptian, i=
t follows
that Peter is Egyptian also. The word Petra
or Petar is Egyptian; it signifies to see, look at, to perceive, to show fo=
rth,
to reveal. Moreover,
Petar is the name or title of an Egyptian god who had been already divinize=
d as
the one who discovered and made known the only begotten son of that living =
god,
who was Atum-Ankhu, the father of Iusa, the Egyptian Jesus (Budge, Vocabulary, p. 122). Probably the
deified perceiver, or Petar, was the hawk-sighted Kabhsenuf, the refresher =
of
his brethren, one of the four children of Horus, who had previously been his
brothers from the beginning in the astronomical mythology.
![](3D"Religion_Egyptian_Comparative_V2_Book12_Massey_files/image021.gif")
The Four as
Fishers for Horus.
Horus in one character is the Fisher.
"Know ye what I know," saith the manes, "the name of him who
fishes there, the great prince who sits at the east of the sky?" (Navi=
lle,
Rit., 153B). "I know the name of the table on which he lays them (the
fishes); it is the table of Horus." In this character the Osiris saith,
"I shine like Horus. I govern the land, and I go down to the land in the two great boats. I have come as=
a
fisher" (Naville, ch. 153A). Horus or Jesus in the Roman catacombs
also comes as the fisher who at the same time is portrayed as the bringer of
the grapes for the Uaka festival (Lundy, Monumental
Christianity, fig. 54). The four as fishers for Horus are depicted as t=
he fishers
in the Ritual. They are spoken of as having been amongst the earlier elemen=
tal
powers called "the ancestors of Ra." Otherwise stated, they are f=
our
of the seven souls of Ra. In fact, they are Hapi, Tuamutef, Kabhsenuf, and
Amsta, now to be identified as the four children who became the four fishers
for Horus, and who are one with the four fishers for Jesus in the canonical
Gospels. A vignette to the Book of =
the
Dead (ch. 153A, Pl. 55, Naville and Renouf) shows the four fishers as f=
our
men pulling the drag-net through the water in the act of fishing for Horus.
These are they who are described as fishers for the great prince who sits at
the east of the sky (ch. 153B), and who is said to mark them as his own property.
Horus was the prototypal fish, the same t=
ype of
sacrifice that is still eaten in the penitential meal to-day as it was in <=
span
class=3DGramE>On when Sebek-Horus was the Saviour as the fish that b=
rought
the food and water of
THE FOUNDERS OF THE KINGDOM 861
the inundation. Horus as the fish preceded H=
orus as
the fisher when Sebek, the crocodile-headed god, was the typical great fish=
er.
It is said of the first two fishers, "These are the two hands of Horus
which had become fishes," that is, as types of Horus the fisher, accor=
ding
to the mystery of Nekhen (Rit., ch. 113). The followers of Horus as fishers
(ch. 153A) are called "the fis=
hermen
who are fishing." Thus the total group who were the twelve as reap=
ers
in the harvest-field of Amenta are also the twelve as the fishers. Hence the twelve fishermen of the later legend. The two
first fishes caught for Horus are then eaten at the sacramental meal. As it=
is
said (Rit., ch. 153A), the fishes are laid on the table of Horus. They had =
been
brought to him when the festival was founded by Ra; "they were brought=
to
Horus and displayed before his face at the feast of the 15th day of the mon=
th,
when the fishes were produced" (Rit., ch. 113).
In the Ritual (ch. 97) there is a scene o=
f the
Seven Fishers at the boat with Horus, which can be paralleled in the Gospel=
of
John. The scene in John's Gospel is post-resurrectional, therefore not in t=
he
earth of time. As it is said, "This is now the third time that Jesus w=
as
manifested to the disciples after t=
hat he
was risen from the dead" (John xxi. 14)=
. And
that which follows the resurrection is in spirit-world. Therefore Jesus and=
the
seven disciples in this scene are spirits like the seven with Horus, which =
were
the seven great spirits of Annu, four of whom became the first fishers for
Horus (Rit. chs. 97 and 153A). This view is corroborated by the appearance =
of
Peter, "for the
was naked," and a naked man in Sign-language means a spirit.
Thus the seven with Jesus at the boat are a form of the seven great spirits
with Horus at the bark in Annu, four of whom - the foremost four - become t=
he
founders of the fold for the Good Shepherd, in the same chapter of the Ritu=
al
but in another character. In this character Horus had shepherded the flocks=
of
Ra, his heavenly father, in the deserts of Amenta (Book of Hades). In this
character of the shepherd Horus of the resurrection rose up from the sepulc=
hre
with a crook instead of the later lamb or kid upon his shoulder. And it is =
in
this character Horus chooses the first four of the seven great spirits of A=
nnu
to become the founders of his fold as well as his first four fishers. In the
Gospel Jesus likewise assumes the character of the so-called good shepherd.
Hence the injunctions to Peter, and the sayings, "Feed my lambs,"
"Tend my sheep," "Feed my sheep" (John xxi. 16-18).
According to Matthew, the four brethren f=
irst
chosen by Jesus are Simon, Andrew, James and John. It is noteworthy, howeve=
r,
that in the Johannine account the first four followers of Jesus are Andrew =
and
Peter, Phillip and Nathaniel. Moreover, Nathaniel was one of those who were
under the fig-tree aforetime with Jesus. There is no Zebedee, father of the
fishers, and there is no fishing in the opening chapter of John; that is, as
supposed in the life on earth. The fishers only appear in this Gospel after the resurrection of Jesus, w=
hich
takes us, as does the baptism, into the spirit-world of the mythos, where t=
he
seven fishers answer to the other group of the seven in the boat with Horus=
.
The mysteries of Amenta show us Anup call=
ing
the world to judgment in the character of the judge. He is the precursor of=
862 ANCIENT EGYPT
Horus in the wilderness, and=
the
announcer of the kingdom that follows at the second coming. Under the title of Ap-Uat h=
e is the
opener or guide of roads who "makes ready the way of the Lord," a=
nd levels
the path in the equinox. In the Gospels the proclamation that the kingdom of
heaven is at hand was first made by John the baptizer and precursor of Jesu=
s.
The cry of the coming kingdom immediately at hand is then taken up by Jesus
after the baptism in which he has become the adult of thirty years,
and the co-type of Horus the anointed son of God the second born who was Ho=
rus
in the spirit. Also in the Gospel of Nicodemus, John the Baptist is the tea=
cher
in the earth of eternity. The baptism and transformation of Jesus into the
spirit symbolled by the dove was in the earth of eternity. The descent of t=
he holy spirit, as God the father, in authentication of t=
he
anointed son was enacted in the earth of eternity, not in the world of time.
According to the genuine mythos or gnosis which is Egyptian, and we have no
other criterion, the double advent of Horus depended on his birth and rebir=
th,
in the two earths; the birth of a human soul in matter and the rebirth of an
immortal in Amenta. The second coming of Horus is the mystery of that second
birth in which the human soul is divinized from its two halves as an enduri=
ng
spirit or eternal entity. This transformation follows death and burial, and
therefore can only take place in spirit-world. When it does take place the =
second advent is accomplished as represented both in t=
he
Ritual and the Egypto-gnostic writings. But it is otherwise in the canonical
Gospels, because in making out a history solely human the concocters were
limited to the human life in the earth of time. For example, in the Gospel
according to John, when Jesus is about to leave the disciples and is telling
them of the second advent, he says, "I have yet many things to say unto
you, but ye cannot bear them now" (ch. xvi. 12). These things that are=
to
come, in some indefinite future (which has not come yet), relate to the nat=
ure
of God the father. They constitute the mysteries which are to be unfolded in
the future at the second coming of the son in the person of the judge, the
avenger, the harvester, the spirit-of-truth, the comforter, the fulfiller w=
ho
fulfils both in the Ritual and in the gnostic Gospel. Jesus had hitherto ta=
ught
in parables. Now he says the hour cometh when he will tell them" plain=
ly
of the father" and speak to them no more in parables (xvi. 25). This i=
s at
the second coming which had been al=
ready
fulfilled in the Gospel of "Pistis Sopkia" and in the Ritual of t=
he
Resurrection. The Egypto-gnostic Jesus who, as the" little Iao&quo=
t;
of "Pistis Sophia," only spoke in parables, and was not empowered=
to
expound the profounder mysteries of the fatherhood, is a form of the
child-Horus whom Plutarch called the "inarticulate discourse." At=
his
second coming he unfolded the spiritual mysteries. The chief of these was t=
he
mystery of mysteries, namely, the mystery of "the father in the likene=
ss
of a dove" (B. 1, 1). Nevertheless, the second adv=
ent,
and the mysteries pertaining thereto (according to the genuine gnosis), do =
leak out in the canonical Gospels,
however carefully disguised or surreptitiously inserted. The gnostic
manifestation of the first mystery, namely, that of the father as a dove, is
made to the Gospel-Jesus at the time of his baptism, in the life on earth. =
The
second
THE FOUNDERS OF THE KINGDOM 863
coming is also illustrated in the =
scene of
transfiguration on the mount. Likewise in the resurrection when the risen
Christ has transformed into a spirit, Luke notwithstanding, with power to
impart the holy spirit and share it with his followers (John xx. 22). Each =
of
these manifestations, with others belonging to the second advent of Horus in
Amenta, are assigned to Jesus in the human life =
in
fulfilment of the history. In the Ritual the father, as the holy
spirit, calls from heaven to Horus (or Osiris) the anointed son, &qu=
ot;Come
thou to me." This is Ra, the bird-headed, whose likeness is then assum=
ed
by Horus the beloved son. In the Gospel, the Father, as the holy
spirit, descended on Jesus in the form of a dove, and in that guise
"abode upon him." The exigency of a human history with only a sin=
gle
advent did not permit of the death and resurrection of Jesus occurring at t=
he
time when the youth of twelve years made his change into the adult of thirty
years. Yet the baptism and ascension of Jesus from the water into the openi=
ng
heavens are identical with the Egypto-gnostic resurrection. The Horus or Je=
sus
of twelve years is the mortal on this side of death. The Horus or Jesus of
thirty years is a spirit on the other side, in spirit-world. The baptism of
Jesus represents the resurrection of Horus from the water. Hence Jesus in h=
is
baptism becomes a spirit. He is led up from the water "of the
spirit," "in the spirit," or as
a spirit into which he had made his transformation. When Sut put out the
eye of Horus, the darkness represented death. But, in the Gospel, death, or=
the
transformation, is only represented at this point by the baptism. If it had
been actualized the history must have ended there and then, which was not in
accordance with the Gospel schema. Still, the "history"
notwithstanding, Jesus does become a spirit in this scene of transformation
which belongs to the mysteries of Amenta. Bird-headed beings are spirits, n=
ot
historical Jews. Only as a spirit
could the foster-child of Seb, or Joseph, transform into the son of Ra the =
holy
spirit; and only in the earth of eternity could the change occur in which t=
he
Virgin's child became the father's son by being born again of Nut the heave=
nly
mother, one of whose names was Meri. According to the gnosis, the following=
are
a few of the events that occur afte=
r the
resurrection: the transformation of Jesus, the Virgin's child, into the
beloved son of the father with the spirit of God descending on him as a dov=
e; the
contests with Satan in the spirit; the adoption of the four disciples in the
mount; Jesus with the seven on board the bark; the founding of the fold; the
miracles of healing; giving sight to the blind; raising the dead; casting o=
ut
the devils; causing evil spirits to enter the swine; walking upon the water=
; founding
the kingdom of heaven on the four fishers, or disciples, and conferring the
holy spirit, after death, upon the twelve.
The Gospel doctrine of the Holy Spirit is=
true
enough, according to the Egyptian wisdom, when properly applied, but only as
Egyptian is it to be understood. Certain manifestations of the holy spirit in the Gospels are strictly in keeping wit=
h the
mysteries of the Ritual or Book of the Dead. In the words of John "the
holy spirit was not given" at the time when Jesus "was not yet
glorified" (ch. vii. 39). The glorifying was by descent of the holy spirit; the spirit that was given to Horus and by=
him
to the disciples in the mystery
864 ANCIENT EGYPT
of Tattu upon the resurrection-day when t=
he God
in heaven called to the mummy-Osiris in Amenta "Come thou to me,"=
when
the two halves of the soul were blended in the eternal oneness, and human
Horus, the soul in matter, was transformed to rise again as Horus divinized.
This was in the resurrection after death, in baptismal regeneration, or in =
the
Christifying of the Osiris-mummy.
The Ritual shows us how the apostles were
established on the same foundation, beginning with the two brothers, who we=
re
followed by the four brethren, the cycle being completed by the twelve in t=
he
fields of divine harvest. The four as brothers of Horus had been figures in=
the
astronomy. The four as his children are figures in the eschatology; the four
who are "foremost among the spirits of Annu" with the aid of whom
"the fold" was constructed for him, as for one victorious against=
all
"adversaries" (Rit., ch. 97). The two fours are thus equated in t=
he
Gospels. The four brothers of Horus =3D the four brothers of Jesus. Amsta, =
Hapi,
Tuamutef, Kabhsenuf =3D James, Joseph, Simon, Judas. The same four in the
character of his children with Horus =3D the four brethren, Simon, Andrew, =
James
and John, whom Jesus addresses as his children (John xxxi. 5). At a later s=
tage
the followers in the train of Horus are the twelve who are his harvesters in
the cornfields of Amenta. "Pistis Sophia" in agreement with the &=
quot;Book
of Hades" shows us how the twelve as followers of Horus were constitut=
ed a
company that consisted at first of seven to which the five were added in
forming the group of twelve. The disciples of Jesus likewise become the twe=
lve
who reap the harvest. "Then saith he unto his disciples, the harvest t=
ruly
is plenteous but the labourers are few. Pray ye
therefore the Lord of the harvest that he send forth labourers into his
harvest. And he called unto him his twelve disciples" - who were previ=
ously
but four (Matt. iv. 18, 21) - "and gave them authority over unclean
spirits, to cast them out, and to heal all manner of disease and all manner=
of
sickness." At this point the names of the twelve are for the first time
given (Matt. x. 1-5). The same words are uttered in Luke concerning the har=
vest
and its reapers, but now the number of disciples appointed and sent forth f=
or
the ingathering of harvest-home is seventy or seventy-and-two - one for each
subdivision of the decans in the twelve signs, both the seventy and seventy=
-two
being identifiable astronomical numbers.
The twelve with Horus in Amenta are they =
who
labour at the harvest and collect the com (otherwise the souls) for Horus. =
When
the harvest is ready "the bearers of sickles reap the grain in their f=
ields.
Ra says to them, on earth as bearers of sickles in the fields of Amenta,&qu=
ot;
"Take your sickles, reap your grain" ("Book of Hades," =
Records, vol. 10, 119). Here the
labourers who reap the harvest in Amenta are the object of propitiatory
offerings and of adoration on the earth, as the twelve disciples of Horus, =
son
of Ra, the heavenly father. And this was ages before the story was told of =
the
twelve fictitious harvesters in Galilee.
Moreover, the Harvest is identical with the Last Judgment. Atum-Ra says at =
the
same time, "Guard the enemies, punish the w=
icked.
Let them not escape from your hands. Watch over the executions, according to
the orders you have received from the Founder, who has marked you out to st=
rike"
- as executioners. So is it in the Gospels, where the harvest is one <=
/o:p>
THE FOUNDERS OF THE KINGDOM 865
with the judgment at the end of the world, or
consummation of the age.
As before said, when the narratives in the
canonical scriptures had taken the place of the primitive drama, certain
mysteries of Amenta were made portable in parables, and thenceforth the Gos=
pels
repeat the same things in parables and logo; that were represented dramatic=
ally
in the mysteries. The harvest-home and judgment-day, described in the Gospe=
ls,
which are to occur at some indefinite time in the future on this earth, bel=
ong
to the Osirian mysteries of Amenta. The great judgment at the last day supp=
lies
an illustration of the mystery extant in parable. A fir=
st and
second death occur, likewise a first and second resurrection in the
mysteries of Amenta. The first is the death which takes place on earth, and=
the
apparition of the manes in the nether-world constitutes the first resurrect=
ion
from the dead. Then follows the great judgment of the
righteous and the wicked. Those found guilty are doomed to suffer the
second death. There is for them no other resurrection. Those who escape from
the dread tribunal uncondemned pass on to the second resurrection as the
spirits of the just made perfect, called the glorified. These are the inher=
itors
of eternal life. Jesus says, "This is the will of my Father, that every
one that beholdeth the Son, and believeth on him, should have eternal life,
that I should raise him up at the last day," "and I will raise hi=
m up
at the last day" (John vi. 40, 44). The pitiful pretence of an histori=
cal
Jew being the raiser up of the dead at the last day is a miserable mockery =
of
the actual transaction in the mysteries of Amenta with Horus as the
resurrection and the life. In these, deceased is shown as Ani in the hall of
judgment. He has emerged from the earth-life and risen in Amenta, but not yet =
from
it. He must be judged in the Maat or great hall before he rises from the de=
ad
as one of the just made perfect for the life to come. If he passes, sound of
heart and pure in spirit, he will enter the presence of the great god. Ani =
succeeds
and passes pure. His resurrection from the dead and from Amenta, the world =
of
the dead, is assured. Horus the Son of God, the Intercessor, the paraclete, now takes him by the hand as the raiser of =
the
dead to life and introducer of the risen Ani to his father. In one scene the
hair of Ani is black. The next shows him kneelin=
g in
presence of Osiris with his hair turned white. He has passed in purity. He =
has
been raised by Horus at the "last day" or at the end of the cycle
when the dead were judged, once every year or other period at the great
gathering of "all souls." This took place "in presence of the
gods," as one of the ten great mysteries described in the Ritual (ch. =
18)
when "the glorious ones were rightly judged, and joy went its round in
Thinis"; when judgment was passed upon those who were to be annihilate=
d "on
the highway of the damned"; when "the evil dead were cast out,&qu=
ot;
and the goats divided from the sheep. As it is said - "when the associ=
ates
of Sut arrive, and take the form of goats, they are slain in presence of the
gods so long as their blood runneth down, and this is done according to the
judgment of those gods who are in Tattu," the place of establishing the
soul for ever, from its two halves, as the double Horus, the divine avenger=
of
the suffering Osiris, who at his second coming was the revealer of
866 ANCIENT EGYPT
eternal justice. This culminating e=
vent,
which was the subject of so much Old Testament prophecy that is reproduced =
in
the New, is here fulfilled, according to the knowledge of the wise men &quo=
t;which
knew the times" and who also "knew the law and the judgment"
(Esther i. 13). The advent might be on the millennial scale of Horus in the
house of a thousand years according to the cycle, but there was a Coming on=
ce a
year and an ending of the cycle, the age, or the world as it was called by =
the
Christians every year. And it is on this one-year
period derived from the solar mythos that the second
advent and the immediate end=
ing of
the world were ignorantly based. The end of the world or the cycle of t=
he
annual sun came once a year in the Egyptian mythos. The second advent of Ho=
rus,
like the first, was also annual. He came in the terror of his glory as aven=
ger
of his father; as the great judge, as lord of the harvest with the glorious
ones for reapers who were the typical twelve in number, and as the fulfille=
r of
the heavenly kingdom in which he reigned according to the mythos for one ye=
ar,
whether as Horus the shoot, the fish, the fisherman, or the harvester. The
gnostic Christ was likewise known to be the ruler for one year. =
At the festival of Ha-ka-er-a, or "C=
ome
thou to me," the blessed ones were welcomed by Horus to the kingdom wh=
ich
had been prepared from the foundation of the world, or the earliest cycle of
time, in the Kamite astro-mythology, if anywhere on earth, but which
preparation and founding were repeated every year as a mode of the mysterie=
s in
Amenta. These mysteries were extant, and periodically performed some thousa=
nds
of years ago. So ancient is some of the imagery in the Maat, that when Ani =
passes
pure, the crown of glory placed upon his head to be worn in heaven is a for=
m of
the top-knot, which is still as=
sumed
at puberty by the Kaffirs and other African black races. But this great
judgment, in common with the other events that were fulfilled at the second advent, still remains the subject of prophecy i=
n the
Hebrew and Christian scriptures. In the Gospel according to Matthew the las=
t judgment
is to take place at the veritable ending of the world (Matt. xxv. 31-46). &=
quot;When
the Son of Man shall come in his glory, and all the angels with him, then s=
hall
he sit on the throne of his glory, and before him shall be gathered all the
nations, and he shall separate them, as the shepherd parteth the sheep from=
the
goats; and he shall set the sheep on the right hand, but the goats on the l=
eft.
Then shall the King say unto them on his right hand, Come ye blessed of my
Father, inherit the kingdom prepared for you from the foundation of the wor=
ld:
for 1 was an hungered, and ye gave me meat: I was thirsty, and ye gave me
drink: I was a stranger and ye took me in: naked and ye clothed me, sick an=
d ye
visited me. Then shall he say unto them on the left hand. Depart from me ye
cursed, into the eternal fire which is prepared for the devil and his
angels." In the original, the devil and his angels are Sut and his Sam=
i,
and the goats on the left hand are also the representatives of Sut.
Nevertheless, the two judgments of the Ritual and in the Gospel are
fundamentally the same; there was but one origin and one meaning for both. =
The
great judgment in the hall of righteousness which remained the subject of
Hebrew prophecy gone dateless was an annual occurrence in the
THE FOUNDERS OF THE KINGDOM 867
Kamite mysteries. In this the Osiris pleads: =
"I
have done that which man prescribeth and that which pleaseth the gods. I ha=
ve
propitiated the god with that which he loveth. I have given bread to the
hungry, water to the thirsty, clothes to the naked, a boat to the shipwreck=
ed.
I have made oblations to the gods and funeral offerings to the departed:
deliver me therefore: protect me therefore: and report not against me in
presence of the great God. I am one whose mouth is pure, and whose hands are
pure, to whom it is said by those who look upon him, Come, come in peace&qu=
ot;
(Ritual, ch. 125, Renouf).
The great judgment was periodic in Amenta=
at
the end of a cycle, which might be a year, a generation, or, as it was also
exoterically figured, at the end of the world. The uninitiated, who had but=
an
outside view, mistook it for the actual and immediate ending of the world. =
"The harvest is the end of the world" (Matt. xiii. =
39).
"The end of all things is at hand" (1 Peter i=
v.7).
"It is the last hour" (1 John ii. 18).
"The kingdom of heaven is at hand" (Matt. iii. 2; iv. 17; x. 7). =
This
was according to the literalization of the Illiterate. Paul is the only wri=
ter
or speaker in the New Testament who knew better. He warns his followers amo=
ngst
the Thessalonians against believing this teaching of the uninitiated. He sa=
ys:
"We beseech you, brethren, touching the coming of our Lord Jesus Chris=
t,
and our gathering together unto him; to the end thatye be not quickly shaken
from your mind, nor yet be troubled, either by spirit or by word, or by Epistle as from us (i.e., by a forged 'Epistle of Paul=
'), as
that the day of the Lord is (now) present: let no man beguile you in any
wise" (2 Thess. ii. 1, 3). He was the only one who knew the esoteric
nature of this end of the aeon, and the coming of Christ or Horus, the
anointed, the Messiah in Israel, or the Jesus who was Iu the Su of Atum, wh=
om
he calls the second Adam =3DAtum, and who had been to him the pre-Christian
Christ, the spiritual rock, from which the people drank the water of life
whilst in the wilderness. When Tertullian denounced Paul as "The Apost=
le
of the Heretics" he meant the Egypto-gnostics. Paul was epopt and perf=
ect
amongst those who knew that the historic version was a lying delusion. This=
we
hold to have been aimed at in his "Second Epistle to the
Thessalonians," when he says of his opponents, the fleshifiers of the
Christ, "for this cause God sendeth them a
working of error, that they should believe a lie." <=
/p>
The mould of the mythos being solar, once=
every
year the heir of Ra assumed his sovereignty as Horus of the kingly countena=
nce,
whose rule was for one year. Every year Osiris, the great green one in
vegetation, died to rise again in the fruits of the earth. Every year in th=
e solar
drama he was buried in Amenta to make the road that united the two earths in
one, for establishing the coming kingdom on earth as it was in heaven. Every
year the prophecy was fulfilled in natural phenomena, and every year the co=
ming
kingdom came. Every year was celebrated this foundation of the world that w=
as
laid and relaid by the buried body of the god; this union of the double ear=
th
in Tanen, at the equinox, this resurrection of the soul that supplied the b=
read
of life, this completion of the circle by the sun that rose and travelled on
the eternal round as representative of the author of eternity. A glimpse of=
this
annual coming is permitted when the Christ is made to say, "Ye shall n=
ot
have gone through the cities of
868 ANCIENT EGYPT
Israel till the son of man be come" (Matt. x. 23). "There be some of th=
em
that stand here which shall in no wise taste of death till they see the son=
of
man coming in his kingdom" (Matt. xvi. 28). Such prophecy is in accord=
ance
with the true mythos, but for ever fatal to the falsely-founded history.
THE LAST SUPPE=
R: THE
CRUCIFIXION AND THE RESURRECTION.
As the legend is related by Plutarch, the=
death
of Osiris was preceded by his betrayal, and the betrayal, which was the wor=
k of
his twin brother, Sut, took place in the banqueting-room. Sut, having frame=
d a
curious ark just the size of Osiris's body, brought it to a certain banquet=
. As
this was on the last night of Osiris's life or reign, and on the last night=
of
the year, the meal may fairly be called the Last
Supper (Of Isis and Osiris,=
13).
Now this mystery of the Last Supper can be traced in the Ritual as the firs=
t of
a series acted in Amenta. Sut and his associates had renewed the assault up=
on
Osiris on the night of laying the evening provisions upon the altar, called=
the
night of the battle in which the powers of drought and darkness were defeat=
ed
and extinguished. The coffin of Osiris is the earth of Amenta. Dawn upon the
coffin was the resurrection; and this provender is imaged as "the dawn
upon the coffin of Osiris," which shows that the evening meal, or eucharist, was eaten in celebration of the resurrectio=
n and
the transubstantiation of the body into spirit. The night of laying provisi=
ons
on the altar is mentioned twice: once when Osiris is in the coffin, provide=
d by
Sut and his associates, the Sebau, who entrapped him in the ark. The second
mention follows the erection of the Tat-sign which denoted the resurrection;
hence the "dawn upon the coffin of Osiris," which is equivalent to
the resurrection morn. The resurrection on the third day originated in lunar
phenomena. Twenty-eight days was the length of a moon, and this is no doubt=
the
source of the statement that Osiris was in his eight-and-twentieth year at =
the
time of his betrayal. The moon is invisible during two nights. which completed the luni-solar month of thirty days. <=
o:p>
The assault upon Osiris the Good Being ma=
de by
Sut was periodically renewed. This has just occurred when the first of the =
ten
mysteries is enacted (Rit., ch. 18). The scene is in the house of Annu (Heliopolis), where=
Osiris
lay buried and Horus was reborn. The triumph of Osiris over his adversaries=
is
in the resurrection following the dramatized death of the inviolate god. Th=
is
is called the night of the battle, when there befell the defeat of the Sebau
and the extinction of the adversaries of Osiris. It is also described as &q=
uot;the
night of provisioning the altar," otherwise stated "the night of the Last Supper,"=
; when
"the calf of the sacrificial herd" was eaten at "the mortuar=
y meal,"
which represented the body and blood of Osiris, "the bull of
eternity" (Rit., ch. 1).
The second mystery of the ten is solemniz=
ed
upon the night when the Tat-pillar was set up in Tattu, or when Osiris in h=
is
resurrection
THE CRUCIFIXION AND THE RESURRECTION 869 =
was raised up again as a type of the eternal=
. The
third mystery is on the night of the things that were laid upon the altar in
Sekhem which imaged the altar and the offering in one. This was the circle =
of
Horus in the dark, the sufferer made blind by Sut, the victim in the Tat who
was the prototype of Jesus on the cross, and representative of the god in
matter.
As we have seen, a great Memphian festiva=
l,
answering to the Christmas-tide of later times, was periodically solemnized=
at
the temple of Medinet Habu in the last decade of the month Choiak (from
December 20th to 30th), which lasted for ten days. One day, the 26th of the
month =3D December 24th, was kept as the feast of Sekari, the god who rose =
again
from the mummy, and this was the principal feast-day of the ten. In all
likelihood the whole ten mysteries were performed during the ten days of the
festival that was celebrated at Memphis
(Erman, Life in Ancient Egypt, =
Eng. tr., pp. 277-9). Prominent among thes=
e was
the feast of the erection or re-erection of the Tat-pillar of stability, wh=
ich
was an image of Ptah-Sekari, the coffined one who rose again, and who in the
later religion becomes Osiris-Sekari, "Lord of resurrections, whose bi=
rth
is from the house of death." The resurrection of Osiris, which, like o=
ther
doctrines, was based on the realities of nature, would be appropriately
celebrated in the winter solstice. At that time the powers of darkness,
drought, decay and death, now personalized in Sut, were dominant, as was sh=
own
in the lessening water and the waning light of the enfeebled sun. The tat-t=
ype
of stability was temporarily overthrown, by the adversary of Osiris and his
co-conspirators, the Sebau. Here begins the great drama of the Osirian
mysteries, in ten acts, which is outlined in the Ritual. The putting of Osi=
ris
to death - so far as a god could suffer - was followed by the funeral, and the burial by the resurrection. The openi=
ng
chapters of the Ritual, called the Coming forth to day, are said to contain
"the words which bring about the resurrection and the glory," also
the words to be recited on the day of burial that confer the power of coming
forth from the death on earth, and of entering into the new life of the man=
es
in Amenta. Horus is described as covering Tesh-Tesh (a title of the mutilat=
ed
Osiris); as opening the life-fountains of the god whose heart is motionless,
and as closing the entrance to the hidden things in Rusta (ch. 1, 18-20). T=
he
two divine sisters are present as mourners over their brother in the tomb. =
They
are called the mourners who weep for Osiris in Rekhet (line 15, 16). The
mysteries thus commence with the burial of Osiris in Amenta - as a mummy. T=
he
mummy-making that was first applied to preserving the bones and body of the
human being had been afterwards applied to the god or sun of life in matter,
imaged as the typical mummy of Osiris that was buried to await the resurrec=
tion
in and afterwards from Amenta. In both phases it is Osiris, as the god in
matter, who is represented in the nether-earth. And the rearising of the hu=
man
soul and its blending with the eternal spirit were dramatically rendered in=
the
mysteries as the resurrection of th=
e
Osiris or the soul of mortal Horus rearisen in Amenta as the son of Ra.
In the Gospels, Judas the brother of Jesu=
s in
one character, elsewhere called the familiar friend, is the betrayer on the
night of the last
870 ANCIENT EGYPT
supper, and Judas "the son of
perdition" answers to Sut the twin-brother of Osiris (in the later
Egyptian mythos), who was his betrayer at the last supper called the messiu=
or
evening meal that was eaten on the last night of the Old Year, or the reign=
of
Osiris. The twelve disciples only are present at the last supper in the
Gospels. In the betrayal of Osiris by Sut the number present in the
banqueting-hall is seventy-two. These were officers who had been appointed =
by
Osiris. The number shows they represent the seventy-two duodecans as rulers=
in
the planisphere, but the twelve have been chosen to sit at supper with the
doomed victim in the Gospels instead of the seventy-two who were also appoi=
nted
by the Lord, and are dimly apparent in their astronomical guise, as the
seventy-two (or seventy) who are present in the scene where Jesus triumphs =
over
Satan as he falls like lightning from his place in heaven (Luke x. 17).
One of the most striking of the various
episodes in the Gospel narrative is that scene at the Last Supper in which
Jesus washes the feet of the disciples, compared with "the washing&quo=
t;
that is performed by the Great One in the Ritual. In the Gospel Judas is
waiting to betray his master. Jesus says to the betrayer, "That thou
doest, do quickly." Now it should be borne in mind that the Ritual, as=
it
comes to us, consists to a large extent of allusions to the matter that was=
made
out more fully in performing the drama of the mysteries. Washing the feet w=
as
one of the mysteries pertaining to the funeral of Osiris, when the feet of =
the
disciples or followers of Horus were washed. It was one of the funeral
ceremonies. As it is said in the Ritual (ch. 172), "Thou washest thy f=
eet
in silver basins made by the skilful artificer Ptah-Sekari." This was
preparatory to the funeral feast, as is shown by the context (ch. 172). In =
the
Gospel (John xiii.) the funeral feast becomes the "Last Supper" w=
hen
Jesus "riseth from supper and layeth aside his garments; and he took a
towel and girded himself. Then he poureth water into a basin and began to w=
ash
the disciples' feet." And here is a passage of three lines, called the
chapter by which the person is not devoured by the serpent in Amenta. "=
;O
Shu, here is Tattu, and conversely<=
/i>,
under the hair of Hathor. They scent Osiris. Here is the one who is to devo=
ur
me. They wait apart. The serpent Seksek passeth over me=
.
Here are wormwood bruised and reeds. Osiris is he who prayeth that he may be
buried. The eyes of the great one are bent down, and he doeth for thee the =
work
of washing, marking out what is
comformable to law and balancing the issues" (Rit., ch. 35, Renouf=
).
This brief excerpt contains the situation and character of the great one, w=
ho
with eyes bent down in his humility does "the work of washing," a=
nd
explains why this ceremony has to be performed by him in person. The "=
washer"
is he who is in presence of the one who waits to betray him, devour him, or
compass his destruction, and he beseeches a speedy burial. Osiris in this s=
cene
is a form of the typical "lowly one" who had been in type as such=
for
ages previously. But the most arresting fact of all is hidden in the words
"O Shu, here is Tattu (the place of re-establishing) under the wig (or
hair) of Hathor," the goddess of dawn, one of whose names is Meri. And=
it
is here, beneath the hair of Hathor-Meri, they perfume and anoint Osiris for
his burial. This when written out as "history" =
THE CRUCIFIXION AND THE RESURRECTION 871 =
contains the anointing and perfuming=
of the
feet of Jesus by Mary, who wiped them with her hair (Luke vii. 38). The two
bathings of the feet are separate items in the Gospels, whereas both occur =
in
this one short chapter of the Ritual in which Osiris is anointed for his
burial, and at the same time he does for others the work of washing and
purifying, "marking out what is conformable to law and balancing the
issues."
Osiris also is "he who prayeth that =
he may
be buried," and Jesus, "knowing that his hour has come," say=
s to
Judas the betrayer, "That thou doest, do quickly." And later, &qu=
ot;Friend,
do that for which thou art come" (Matt. xxvi. 50), which is the equiva=
lent
of Orisis praying that he may be buried. The wormwood bruised, or crushed, =
and
the reeds are utilized in the crucifixion for furnishing the bitter drink,
which was offered to the victim with a sponge placed upon a reed. A reed was
also put in his right hand. These things were portrayed in the drama of Ame=
nta.
They were acted in the mysteries and explained by the mystery-teachers. The Osiris passes through the same
scenes and makes continual allusion to the sufferings of Osiris (or Horus) =
his
great forerunner, and finally the drama was staged on earth and reproduced =
as
history in the Gospels. That is the one final and sufficient explanation of
episode after episode belonging to the mysteries of Amenta reproduced accor=
ding
to the canon as veritable Gospel history.
The scene in Geths=
emane
may be compared with the scene in Pa, where Horus suffered his agony and bloody sweat when wounded by the black boar Sut. =
Pa
was an ancient name of Sesennu, a locality in the lunar mythos, which was a=
lso
called Khemen, later Smen, a word signifying number eight, applied to the e=
nclosure
of the eight; and the suffering of the wounded Horus in Am-Semen is, as now=
suggested,
the Osirian original of Jesus bleeding in Gethsemane. Pa is not called &quo=
t;a
garden," but it is described as a "place of repose" for Horus
that was given to him by his father for his place of rest. Ra says, "I
have given Pa to Horus as the place of his repose. Let him prosper." T=
he
story is told in "the chapter of knowing the powers of Pa" (Rit.,=
ch.
112). The question is asked, "Know ye why Pa hath been given to Horus?=
"
The answer is, It was Ra who gave it to him in a=
mends
of the blindness in his eye, in consequence of what Ra said to Horus: "=
;Let
me look at what is happening in thine eye to-day," and he looked at it=
. Ra
said to Horus, "Pray, look at that black sw=
ine."
He looked, and a grievous mishap befell his eye. Horus said to Ra, "Lo,
mine eye is as though Sut had made a wound in it." And wrath devoured =
his
heart. Then Ra said to the gods, "Let him be laid upon his bed that he=
may
recover." "It was Sut who had taken the form of a black swine, an=
d he
wrought the wound which was made in the eye of Horus. And Ra said to the go=
ds,
"The swine is an abomination to Horus; may he get well." And the
swine became an abomination to Horus. (Rit., ch. 112,
Renouf.) It was in Pa that Horus was keeping his watch for Ra by nig=
ht
when the grievous mishap befell his eye. He was watching by command of Ra, =
who
had said to Horus, "Keep your eye on the black pig." The eye was
lunar, with which Horus kept the watch for Ra; and Sut in the form of the b=
lack
boar of darkness pierced
872 ANCIENT EGYPT
the eye of Horus with his tusk, the moon bei=
ng the
eye of Horus as the watcher by night for Ra. Sut on whom he kept the watch
transformed himself into a black boar, and wounded Horus in the eye whilst =
he
was watching on behalf of Ra as his nocturnal eye in the darkness. Jesus in=
the
Gospels keeps the watch by night in Gethsemane,
as is shown by the disciples failing to keep it. The watch by Horus was
necessitated on account of Sut, who is the typical betrayer in the Kamite
mythos, as Judas is in the Christian version. Sut knew the place in the
original rendering and sought out Horus there when he caused the agony and
bloody sweat by mutilating him. "Now Judas also which betrayed him knew
the place" (to which Jesus "often resorted" with his discipl=
es)
and there the betrayer seeks him out to betray him, not in the form of a bl=
ack
boar that put out the eye which was the light of the world, but as a
dark-hearted person befitting the supposed historical nature of the narrati=
ve.
The scene of the drowsy watchers in Gethsemane
is apparently derived from a scene in the mysteries. There is a reference in
the Ritual (ch. 89) to "those =
undrowsy
watchers who keep watch in Annu." In the Gospels Jesus asks his
followers to watch with him in the garden, and on both occasions he found t=
hem
sleeping. The moral is pointed by the "undrowsy watchers in Annu"
being turned into the drowsy watchers who slept in G=
ethsemane,
and who failed to keep the watch. "I know the powers in Pa," says=
the
speaker; "they are Horus, Amsta and Hapi." That is, Horus and the
"two brothers," who correspond to the two brethren James and John,
the sons of Zebedee, in the Gospels, and who are here the two with Jesus in=
the
garden. The conversation betwixt Horus the son and Ra the father, the watch=
ing
by night, and the bloody sweat are followed by the glorification of Horus. =
Ra
gives back the eye, the sight of which was restored in the new moon. In the
Gospel (John xvii.) this glorification of Horus as the son of the father - =
Horus,
who had previously been the son of the mother, Har-si-Hesi only - is anticipated and described as about to occ=
ur
when the torment and the trial are over. "These things spake Jesus; and
lifting up his eyes to heaven, he said, Father, the hour is come; glorify t=
hy
son, that thy son may glorify thee; even as thou gavest him authority over =
all
flesh" - that was in the character of Horus the mortal - "Now, O
Father, glorify me with thine own self"-in the character of Horus
divinized or glorified. The temporary triumph of the treacherous Sut (the p=
ower
of darkness) is acknowledged by Jesus when Judas betrays him with a kiss an=
d he
succumbs. "This," he says to his captors, "this is your hour,
and the power of darkness (Sut). And they seized him" (Luke xxii. 53, =
54).
But when the associates of Sut saw the double-crown of Horus on his forehead
they fell to the ground upon their faces (Rit., ch. 134, 11). And when the
associates of Judas =3D Sut the betrayer, came to take "Jesus of
Nazareth," and he said "I am!" (not I
am he!) "They went backward and fell to the ground." Scene for sc=
ene,
they are the same. One of the titles of Horus is "Lord of the Crown&qu=
ot;
(ch. 141, 9), which possibly led to Jesus being crowned "King of the
Jews." In this scene the title of "Jesus of Nazareth" has the
same effect on the associates of Judas that the
THE CRUCIFIXION AND THE RESURRECTION 873 =
assuming of his crown by Horus had u=
pon the
associates of Sut when it caused them to fall on their faces before him. The
crowning of Jesus on the cross is as Jesus of Nazareth, king of the Jews. T=
he
crown of triumph is assigned to Horus by his father Atum, and all the
adversaries of the Good Being fall on their faces at the sight of it (Rit.,=
ch.
19).
The scene in the <=
st1:PlaceType
w:st=3D"on">garden of Gethsemane,
and the cry to the father from the sufferer on the cross are very pitiful -=
the
essence of the tragedy working most subtly on account of the supplication t=
hat
was all in vain, which makes all the more profound appeal to human sympathy=
. In
the Egyptian representation there is no such cruel desertion by the father =
of
his suffering son in his agony of great darkness. It is far otherwise in the
Ritual. When Horus suffers his agony in the darkness, after being pierced a=
nd
made blind by Sut, Ra, the father-God, is with him to comfort and sustain h=
im.
He tenderly examines the bleeding wound and soothes him in his great
affliction. Ra charges his angels concerning Horus, or bids the gods to loo=
k to
his safety and see to his welfare. Ra said to the gods, "Let him be la=
id
upon his couch that he may recover." He also gives the eye of Horus fi=
re
to protect him, and consume the black boar of darkness. There is no sightle=
ss
sufferer groping helplessly with empty hands outstretched and left unclaspe=
d in
the dark void of death; no vain and unavailing cry of the forsaken son that
stuns the brain and scars the human conscience, and is of itself sufficient=
to
empty the Christian heaven of all fatherhood, and ought to be sufficient to
empty earth of all faith in such a father.
According to the synoptists, Jesus did not
carry his own cross to the place of execution; it was borne thither by one
Simon of Cyrene. This is denied in the Gospel attributed to John, who decla=
res
that Jesus went out from the Judgment Hall "bearing the cross for
himself." John is generally truest to the Egyptian original, and here =
the
figure of Jesus bearing his own cross is equivalent to the figure of Ptah-S=
ekari
or Osiris-Tat. The Tat of a fourfold foundation was the prototype of the cr=
oss,
and the victim extended or standing with arms akimbo is equivalent to the
victim stretched upon the cross of suffering. Sekari was the sufferer in, or
on, or as the Tat, and Osiris was raised in, or as the Tat where Jesus carr=
ies
the cross. The scourging of Jesus previous to his being crucified has never
been explained. According to the record he was not condemned to both modes =
of
punishment. It is probably a detail derived from the mysteries of
Osiris-Sekari, Jesus scourged at the pillar being an image of Osiris or Pta=
h as
the suffering Sekari in or on the Tat, the pillar with arms, that was
superseded by the cross in the Christian iconography. In the Egyptian drama=
of
the passion Horus was blinded by Sut and his accomplices, in suffering his
change from being the human Horus to becoming Horus in spirit. The incident
that is almost omitted from the Gospel account was preserved in the mysteri=
es.
It is a common subject in the passion-play and in religious pictures for the
Christ to be blindfolded and brutally buffeted by the soldiers before he is
crucified. This occurs in the Townley mysteries and in the Coventry mysteries, and is referred to =
in the
"Legends of the holy rood" (pp. 178, 179, E.E. Text Society).
874 ANCIENT EGYPT
Christ blindfolded to be made a mockery of
suggests a likeness of Horus without sight in An-arar-ef, the region of the
blind. In one representation Horus has a bandage over his eyes, and the
grotesque image of the humorous Bes appears to introduce a comic element in=
to the
tragedy of the blind sufferer. The blinding, buffeting and scourging, pract=
ised
in the mysteries, as in passing through fire and water, was evidently conti=
nued
and extended in the sports and pastimes. Still, the blindfolding of the vic=
tim
for the buffeting is implied in the Gospel according to Matthew. "Then=
did
they spit in his face and buffet him; and some smote him with the palms of
their hands, saying, Prophesy unto us, thou Christ: who is he that struck
thee?" (Matt. xxvi. 68). =
It was a common popular tradition that the
Christ was of a red complexion, like the child or calf which represented the
little red sun of winter and also the Virgin's infant in its more mystical
character. Moreover, there is a tradition of a crucified child-Christ who w=
as coloured
red like "the calf in the paintings." Among "the portraits of
God the son" Didron cites one in a manuscript of the fourteenth century
which answers to the red Christ as a co-type of the red calf. The manuscript
"contains a miniature of the priest Eleazar sacrificing a red cow,&quo=
t;
and "opposite to this miniature is one of Christ on the cross."
"Jesus is entirely naked, and the colour of his skin is red; he is hum=
an,
poor and ugly." The red Christ, equivalent to the red Horus, is here
identified with the red cow and therefore with the red calf of the Ritual,
which was a symbol of the little red sufferer, the "afflicted one"=
; in
the winter solstice. In some of the mystery-plays the Christ wore a
close-fitting, flesh-coloured garment, through which the nails were driven =
into
the wood of the cross. The resurrection robe was always red. Satan wants to
know who this man in the "red coat" may be. And when Horus rises
again, in the character of the avenger, it is as the "red god." T=
he
manes thus addresses him, "O fearsome one, who art over the two earths;
Red God, who orderest the block of execution!" (Ri=
t.,
ch. 17, Renouf). Jesus likewise appears to have been represented as =
the
red God, or the god in red. For "they stripped him=
and
put on him a scarlet robe"=
(Matt.
xxvii. 28). A papyrus reed was the throne and sceptre of Horus, the =
sign
of his sovereignty. In the pictures he is supported by the reed, and one of=
his
titles is "Horus on his papyrus" (Rit., ch. 112, Renouf). The reed
also has been turned to historic account in making a mockery-king of Jesus.
"And they plaited a crown of thorns and put it upon his head,
and a reed in his right hand; and they kneeled down before him, and mocked =
him,
saying, Hail, king of the Jews! and they spat up=
on
him, and took the reed and smote him on the head" (Matt. xxvii. 27, 29,
30). Jesus is posed in another form of the Osirian sacrificial victim. One
meaning of the word "sekari" is the silent. This is the typical
victim that opened not his mouth, as the inarticulate Horus. So,
having been assigned the character of the silent one before Pilate, "J=
esus
no more answered anything."
It is possible that the crown of thorns p=
laced
upon the head of the crucified was derived from the thorn-bush of Unbu, the
solar god, especially if we take it in connection with the papyrus reed,
another
THE CRUCIFIXION AND THE RESURRECTION 875 =
type of Horus, "And they plaited a crown=
of
thorns and put it upon his head, and a reed in his right hand" (Matt.
xxvii. 29). The god and the branch, which is a bush of flowering thorn, are=
identified, the one with the other, under the name of =
Unbu,
and the god in the Unbu-thorn is equivalent to the crucified in the crown of
thorn. Moreover, Unbu, the branch, was a title of the Egyptian Jesus. "=
;I am
Unbu of An-arar-ef, the flower in the abode of occultation" or eclipse
(Rit., ch. 71). And if Horus was not figured on a cross with the Unbu-thorn
upon his head, as the crown was afterwards made out, he is the sacrificial
victim in the place of utter darkness or sightlessness. Horus in An-arar-ef=
is
Horus, Lord of Sekhem - Horus in the dark. He is also "Unbu," that
is, Horus in the thorn-bush. Thus the Unbu-thorn was typical of the god, who
was personified as Unbu by name, and who is Unbu as Horus the sufferer in t=
he dark,
equivalent to and the prototype of the victim on the cross as wearer of the
crown of thorn. It is also possible that Pilate's question, "What is
truth?" may now be answered for the first time. Jesus says, "I co=
me
into the world that I should bear witness unto the truth. Everyone
that is of the truth heareth my voice" (John xviii. 37, 38). And, in his second character, Horus the king. Horus the
anointed and beloved son, not ·only came into the world as testifier=
to
the truth, he was also given the title of Har-Makheru, the name of the Word
that was made truth by the doing of it in his death and resurrection, and t=
he
demonstration of a life hereafter at his second coming. <=
/p>
The typical darkness at the time of the
crucifixion might be nocturnal, or annual, according to the mythos. When At=
um,
god of the evening sun, is setting from the land of life, at the point of
equinox, with his hands drooping, which is equivalent to the victim who was
extended on the cross, a great darkness overspread the earth, and Nut, the
mother, is said to be obscured as she receives the dying deity in her
supporting arms. The figure is the same, whether the scene be
on the cross or at the crossing (Rit., ch. 15). Still more express is the
darkness spoken of in the Egyptian faith, or gospel (ch. 17), which contains
the kernel of the credo. Here we learn that "the darkness is of
Sekari." Sekari is a title of Osiris as the mutilated and dismembered =
god.
It is explained that this darkness of Sekari, the god who is pierced, wound=
ed,
cut in pieces, is caused by Sut "the slayer," who has "terri=
fied
by prostrating." Sekari is Osiris in the sekru, or coffin; and to be in
the coffin, or in the cruciform figure of the mummy, has the same meaning (=
with
a change of type) as if the divine victim might be embodied in the Tat, or
extended on the cross. The darkness of sekari was in the coffin; the darkne=
ss
of Jesus is on the cross.
It is observable that the sixth division =
of the
Tuat in Amenta, corresponding to the sixth hour of the night, has no repres=
entation
of Ra the solar god, and in his absence naturally there was darkness. But t=
he
three hours' darkness that was over all the earth at the time of the
crucifixion has no witness in the world to its being an historic event. In =
the
mythical representation it was natural enough. As the night began at six
o'clock, the sixth hour according to that reckoning was midnight, and from
twelve to three there was dense darkness. This was then applied to the dying
sufferer in the eschatology, and
876 ANCIENT EGYPT
there was darkness for three hours in the myst=
eries.
The great darkness is described in the Ritual as the shutting up of Seb and
Nut, or heaven and earth, and the Resurrection as the rending asunder. The =
manes
saith, "I am Osiris, who shut up his father and his mother when (or
whilst) the great slaughter took place. I am Horus, the eldest of Ra, as he
riseth. I am Anup on the day of rending asunder" (Rit., ch. 69, Renouf=
).
In the coming forth from the cavern the r=
isen
one exclaims, "Let the two doors of earth be opened to me: let the bol=
ts
of Seb open to me: and let the first mansion be opened to me, that he may behold me who hath kept gu=
ard
over me, and let him enclose me who hath wound his arms about me, and h=
ath
fastened his arms around me in the earth" (ch. 68). The one who had he=
ld
him fast with his arms about him in the earth, and who was the keeper of the
dead on earth, is Seb; hence it is he who kept guard over the body that was
buried in the earth. The part of Seb is also assigned to Joseph of Arimathe=
a,
who took the body when it was embalmed with a hundred pounds of myrrh and
aloes, and made a mummy of, and laid it in his own tomb. The tomb of Seb, t=
he
earth (John xix. 38-41), becomes the garden
of Joseph; the &quo=
t;bolts
of Seb" are replaced by the great stone that Joseph rolls against the =
door
of the sepulchre (Matt. xxvii. 60), and he who kept guard over the mummy-Os=
iris
in the sepulchre is represented by the guard who watches over the tomb in t=
he
history. "Pilate said unto them, Ye have a =
guard,
go your way, make it sure as ye can. So they went and made the sepulchre su=
re,
sealing the stone, the guard being with them" (Matt. xxvii. 66). The g=
uard
that is set to keep watch and ward at the sepulchre may be compared with the
"wardens of the passages," who are "attendant upon Osiris&qu=
ot;
in the tomb. These are the powers that safeguard the body or mummy of Osiris
and keep off the forces of his adversaries. The Passages are those which le=
ad
to the outlet of Rusta in the resurrection (Rit., ch. 17). In the chapter by
which one arriveth at Rusta, the deceased has risen again. He says, "I=
am
he who is born in Rusta. Glory is given to me by those who are in their mum=
mied
forms in Pa, at the sanctuary of Osiris, whom the guards receive at Rusta w=
hen
they conduct (the) Osiris through the demesnes of Osiris." In this sce=
ne
of the resurrection the deceased comes forth triumphant as Osiris risen (ch.
117). The dead are there in mummied forms, and these are received by the gu=
ards
as they rise and reach the place of egress in Rusta. In the Gospel accordin=
g to
Matthew a watch was set upon the sepulchre; the guard is spoken of as "=
;the
centurion, and they that were with him watching Jesus" (Matt. xxvii. 5=
4).
These were watching when the graves were opened and the dead "in their
mummied forms" were raised to come forth from the tomb. As nothing occ=
urs
in the Gospel except by miracle, the graves are opened by an earthquake for=
the
passages to be made, which passages were very ancient in the geography and
pictures of the Egyptian nether-world. The guards, or soldiers, in attendan=
ce
on Jesus are four in number. At least it is said that they took the garment=
s of
the dead body and "made four parts, to every soldier a part" (John
xix. 23). These guards correspond to the four guardians of the coffin Hapi,
Tuamutef, Kabhsenuf, and Amsu, who watch by the sarcophagus
THE CRUCIFIXION AND THE RESURRECTION 877 =
of the dead Osiris, one at each of its four
corners. In a German passion-play the four are invincible knights named
Dietrich, Hildebrant, Isengrim, and Laurein.
At the time of the death upon the cross t=
here
is a resurrection which is not the<=
/i>
resurrection. This is a general rising of the Manes, not the resurrection of
the Christ. "And behold the veil of the sanctuary was rent in twain fr=
om
the top to the bottom: and the rocks were rent and the tombs were opened: a=
nd
many bodies of the saints that had fallen asleep were raised." In shor=
t, a
general rising must have preceded the personal resurrection of Jesus on the
third day after the crucifixion. It is added, however, that the manes who had already risen came forth "out of the tombs
after his resurrection" and "appeared unto many." Therefore =
they
stayed in the open tombs a day or two longer in order that he might have the
precedence. When Horus rises as a spirit, the Lord of Mehurit, the risen on=
e,
is represented by a hawk, and he says, "I am the hawk in the tabernacl=
e,
and I pierce through the veil," or, in another lection, through that w=
hich
is upon the veil. To pierce through the veil of the sanctuary is equivalent=
to
rending the veil of the temple. The hawk is a type of the sun-god in the so=
lar
mythos and of the spirit in the eschatology. Thus the veil was pierced or r=
ent
asunder when Horus rose in the shape of a divine hawk to become the Lord of
heaven. In the Gospel (Matt. xxvii. 51), at the moment when Jesus "yie=
lded
up his spirit," it is said, "and behold the veil of the sanctuary=
was
rent in twain from top to bottom: and the earth did quake: and the rocks we=
re
rent: and the tombs were opened," and, in brief, this was what the Rit=
ual
terms "the day of rending asunder," when the rocks of the Tser hi=
ll
were opened, which is the day of resurrection in the mysteries of Amenta. T=
he
death of Osiris was followed by the saturnalia of Sut, in a reign of misrule
and lawlessness which lasted during the five black days or dies non of the Egyptian calender when everything was turned
topsy-turvy - a saturnalia, which to all appearance, is yet celebrated in U=
pper
Egypt (Frazer, Golden Bough, i.=
, p.
231). The mutilation of Osiris in his coffin, the stripping of his corpse a=
nd
tearing it asunder by Sut, who scattered it piecemeal, is represented by the
stripping of the dead body of Jesus whilst it stilt hung upon the cross, and
parting the garments amongst the spoilers. In John's account the crucifixion
takes place at the time of the Passover, and the victim of sacrifice in hum=
an
form is substituted for, and identified with, the Paschal lamb. But, as this
version further shows, the death assigned is in keeping with that of the
non-human victim. Not a bone of the sufferer was to be broken. This is supp=
osed
to be in fulfilment of prophecy. It is said by the Psalmist (xxxiv. 20),
"He keepeth all his bones; not one of them is broken." But this w=
as
in strict accordance with the law of totemic tabu. No matter what the type,
from bear to lamb, no bone of the sacrificial victim was ever permitted to =
be
broken; and the only change was in the substitution of the human type for t=
he
animal, which had been made already when human Horus became the type of
sacrifice instead of the calf or lamb. When the Australian natives sacrific=
ed
their little bear, not a bone of it was ever broken; when the Iroquois
sacrificed the white dog, not a bone was broken. This was a common
878 ANCIENT EGYPT
custom, on account of the resurrec=
tion, as
conceived by the primitive races, and the same is applied to Osiris. Every =
bone
of the skeleton was to remain intact as a basis for the future building. Af=
ter
the murder and mutilation of Osiris in Sekhem, the judgment is executed on =
the
conspirators in the mystery of ploughing the earth on the night of fertiliz=
ing
the soil with the blood of the betrayer Sut and his associates. This is done
before the great divine chiefs in Tattu! In the Gospels (Matt. xxvii. 6) the
chief priests take the place of the divine chiefs in the mystery of ploughi=
ng
the earth and fertilizing or manuring it with the blood of the wicked: they=
buy
the potter's field, and this was called Aceldama,
the field of blood. The field of blood here bought with the price paid for =
the
betrayal takes the place of the field that is fertilized with blood in the
Ritual. In the Acts it is Judas himself, not the "chief priests,"=
who
"purchased a field with the reward of his iniquity." According to
this version, Judas fertilizes or manures the field with his own blood, as =
does
the betrayer Sut, on the night of fertilizing the field in Tattu. When, in =
his
resurrection, Jesus reappeared to the disciples, they thought it an apparit=
ion.
This it should have been if the life had been human, the death actual, the story true. In the Egyptian, however, the day of
reappearance is termed the "day of apparition"; but reappearing =
=3D
apparition is not necessarily manifesting as the human ghost. The Christ as
Horus was not a human ghost reappearing on the earth; and Horus the pure
spirit, the typical divine son of god, the reappearing one, might have deni=
ed
being a phantom or a ghost, for he would not be manifesting to men, but to
other characters in the religious drama. This being denied on behalf of the
divinity, the carnalizers then had recourse to their human physics to
illustrate the denial by making the risen Christ corporeal. In John's accou=
nt,
which is always the nearest to the Egyptian original, there is no denial of=
the
ghost theory, no declaration that the risen one is not a spirit but a verit=
able
human body of flesh and bone. He merely "showed unto them his hands and
side," as Horus might have shown his wounds, and no doubt did show the=
m,
in the mysteries - the wounds that were inflicted by Sut. In fact, when Sut=
has
wounded Horus in the eye, he shows the wound to Ra, his father (Rit., ch. 1=
12).
When Horus, or the Egypto-gnostic Jesus, =
rises
in the sepulchre on coming forth to day it is in the semi-corporeal form of=
the
Karest-mummy that is not yet become pure spirit and therefore has not yet
ascended to his father in the hawk-headed likeness of Ra. This figure can be
studied in the tomb as that of Amsu. The scene of the resurrection is in Am=
enta,
the earth of eternity, the earth of the manes, not on the earth of mortals.=
It
is here the risen Horus breathes the breath of his new life into the sleepi=
ng
dead to raise them from their coffins, sepulchres and cells. When the Egypt=
ian
Christ, or Karest, rose up from the tomb as Amsu-Horus it was in a likeness=
of
the buried mummy, as regards the shape, with one arm loosened from the swat=
hes
or bandages. But this resurrection was not
corporeal on earth. Osiris had been transformed into Horus, and although
the mummy-shape was still retained, the texture had been transubstantialize=
d; the
corpus was transfigured into the
glorious body of the Sahu or divine mummy. The mystery of transubstantiatio=
n
THE CRUCIFIXION AND THE RESURRECTION 879 =
was not understood by the writers of the Gos=
pels,
who did not know whether Jesus reappeared in the body or in spirit, as a ma=
n or
as a god. They carried off all they could, but were not in possession of the
secret wisdom which survived amongst the Egypto-gnostics. They wrote as
carnalizers of the Christ. It follows that the risen Jesus of the canonical
Gospels is not a reality in either world; neither in the sphere of time, no=
r as
divine Horus transfigured into spirit. 'Tis but a
misappropriated type; the spurious spectre of an impossible Christ; a pictu=
re
of nobody. The Christian history fails in rendering Horus as an
apparition of Osiris. When Horus came from Sekhem he had left the earthly b=
ody
behind him in the sepulchre, and was greeted as pure spirit by the glorifie=
d ones
who rejoiced to see how he continued
walking as the risen Horus, he who "steppeth onward through
eternity" (Rit., ch. 42). Jesus in this character comes forth from the
tomb in the same body that was buried and still is human, flesh and bones a=
nd
all. Thus, as a phantom, he is a counterfeit; a carnalized ghost, upon the
resurrection of which no real future for the human spirit ever could or ever
will be permanently based. A corpse that has not made the transformation fr=
om
the human Horus into Horus the pure spirit offers no foundation for belief =
in
any known natural fact. Horus in his resurrection is described as being once
more set in motion. At this point he says, "I am not known, but I am o=
ne
who knoweth thee. I am not to be grasped, but I am one who graspeth thee. I=
am
Horus, prince of eternity, a fire before your faces, which inflameth your
hearts towards me. I am master of my throne, and I pass onwards." &quo=
t;The
path I have opened is the present time, and I have set myself free from all
evil" (ch. 42, Renouf). But when he is transubstantialized, it is said=
of
the deceased in his resurrection: "The gods shall come in touch with h=
im,
for he shall have become as one of them." Now let us see how this was
converted into history. Jesus is the prince of eternity in opposition to Sa=
tan,
Sut, or Judas, the prince of this world. In his resurrection he is supposed=
to
have opened the pathway from the tomb historically and for the first time s=
ome
1800 or 1900 years ago. When he rises from the dead he is unknown to the
watchers, but he knows them. Mary knew not that the risen form was Jesus. H=
e is
not to be grasped, saying, "Touch me not," or do not grasp me,
"for I am not yet ascended unto my Father" (John xx. 14, 17). On =
the
way to Emmaus Jesus appears and inflames the hearts of the disciples towards
him, after calling them "slow of heart," and "they said one =
to
another, Was not our heart burning within us?" (Lu=
ke
xxiv. 13, 32). Horus had opened a path from the tomb as the sun-god =
in
the mythos, the divine son of God in the eschatology, and he ascended to his
father and took his seat upon the throne of which he had become the lord and
master. So Jesus goes on his way "unto the mountain," where he had
appointed to meet his followers (Matt. xxviii. 16). The mountain in the Rit=
ual
is the mount of rebirth in heaven, whether of the sun-god or of the enduring
spirit.
The change from bodily death to future li=
fe in
spirit was acted as a transformation-scene in the mysteries of the
resurrection. The mummy-Osiris was an effigy of death. The Sahu-mummy =
880 ANCIENT EGYPT
Amsu-Horus is an image of the glorious bo=
dy
into which Osiris transubstantiated to go forth from Sekhem as pure spirit.=
It
is the mummy in this second stage that is of primary import. First of all t=
he
dead body was smeared over with unguents and thus glorified. During the pro=
cess
of anointing it was said, "O Asar (the deceased) the thick oil which is
poured upon thee furnishes thy mouth with life" (Budge, "The
Mummy," p. 163). It is also said that the anointing is done to give sight to the eyes, hearing to the=
ears,
sense of smell to the nostrils and utterance to the mouth. To embalm the
body thus was to karas it and the embalmment was=
a
mode of making the typical Christ as the Anointed. Thus the mortal Horus was
invested with the glory of the only God-begotten Son. N=
ow
this making of the Krst, or mummy-Christ, after the Egyptian fashion is
apparent in the Gospels. When the woman brings t=
he
alabaster cruse of precious ointment to the house of Simon and pours it on =
the head
of Jesus he says, "In that she poured this ointment upon my body, she =
did
it to prepare me for my burial&=
quot;
(Matt. xxvi. 12). She was making the Christ as the anointed-mummy
previous to interment. After the description of the crucifixion it is said =
that
Nicodemus came and brought a "mixture of myrrh and aloes, about a hund=
red
pound" and "they took the body of Jesus and bound it in linen clo=
ths
with the spices as the custom of the Jews is to bury" (John xix. 39, 4=
0).
This again denotes the making of the Karest-mummy =3D the Christ. Moreover,=
it is
the dead mummy in one version and it is the living body in the other which =
is
anointed, just as Horus was anointed with the exceedingly precious Antu
ointment, or oil, that was poured upon his head and face to represent his
glory.
The two Mertae-sisters are the watchers o=
ver
the dead Osiris. They are also the mourners who weep over him when he is
anointed and prepared for his burial. It is said of Osiris that he was
triumphant over his adversaries on the night when Is=
is
lay watching in tears over her brother Osiris (ch. 18). But the Mertae-sist=
ers
both watch and both weep over the dead body. In the vignettes to the Ritual=
one
of the two stands at the head and one at the feet of the body on the bier.
These two mourners, weepers, anointers, or embalmers, appear in the Gospels=
as
two different women. According to John it was Mary the sister of Martha who
anointed Jesus for his burial. And as these are the two divine sisters in
historic guise we ought to find one at the head of the victim and one at the
feet, as, in fact, we do so find them. In the account furnished by Luke it =
is
said that the woman who stood behin=
d at
the feet of Jesus weeping "began to wet his feet with her tears, a=
nd
wiped them with the hair of her head" (Luke vii. 38). No name is given=
for
the woman who was "a sinner," which seems to denote the other Mary
called Magdalene. Matthew also omits the name of the woman with an alabaster
cruse or flask. In keeping with the mythos this other one of the two Mertae=
-sisters
should be Martha, but the point is that the woman with the cruse does not
anoint the feet of Jesus. She poured the ointment "upon his head as he sat at meat" (Matt. xxvi. 7). Thus we =
see
there are two different women who anoint Jesus, one at the head, one at the
feet, even as the two divine sisters of Osiris called the Mertae, or watche=
rs,
stand at the head and feet of Osiris, when preparing him for his burial, or
watching in
THE RESURRECTION 881
tears, like Isis,
the prototype of the woman who never ceased to kiss the feet of Jesus since=
the
time when he had come into the house (Luke vii. 45-6). We have identified t=
he
other sister Nephthys, the mistress of the house, with the housekeeper Mart=
ha,
and as Nephthys also carries the bowl or vase upon her head, this may accou=
nt
for the vessel of alabaster that was carried by the "woman" who
poured the ointment on the head of Jesus, whereas Mary the sister of Martha
poured it on his feet. Martha is one of the two Mertae by name. In the Egyp=
tian
mythos the two Mertae are Isis, the dear lover of Horus the Lord, bowed at =
his
feet, and Nephthys mourning at his head (Naville, Totdenbuch, V. I., Kap. 17, A. g. and B. b.).
The Karast-mummy was the body of the dead=
in
Osiris who were prepared by human hands to meet their Lord in spirit when w=
rapt
in the seamless vesture of a thousand folds, which was typically the robe of
immortality, when they were baptized and purified and anointed with the unc=
tion
of Horus taken from the tree of life. The process of preparing, embalming a=
nd Christifying the mummy obviously survives in the Chris=
ome or
krisum of the Roman Catholic Church. The chrisome itself is properly a white
cloth which the "minister of baptism places on the head of the
newly-anointed child." The chrisom as ointment is made of oil and balm=
. In
the instructions for private baptism it is charged that the minister shall =
put
the white vesture, commonly called a chrisome, upon the child. The chrism-c=
loth
is still the vesture of immortality, for if the infant dies within a month
after birth, the chrisome is its shroud and the chrisom-child becomes an im=
age
in survival of the Karast-mummy in Amenta.
Let it be assumed that to all appearance =
the
resurrection in Amenta is corporeal. The human Horus, or the Osiris, who has passed through death, and been laid out as =
the
mummy in the Tuat, still retains the form of the mummy that was made on ear=
th.
The difference is in Horus having risen to his f=
eet
and freed his right arm from the burial bandages. Indeed, the dead were reincorporated in Amenta as the
Sahu-mummy. The Egyptian word Sahu signifies to incorporate, and in this
physical-looking form they were reincorporated for the resurrection in the earth of eternity. Amsu had=
made
a change in rising to his feet, but was not yet the Horus glorified with the
soul of Ra; therefore he has not yet ascended to the father. To the sense of
sight he is corporeal still, and has not transubstantiated into spirit. Whe=
n he
does, the hawk or Menat will alight to abide upon him and he will assume the
likeness of his father Ra, the bird-headed holy spirit<=
/span>.
It is the body-soul that rises in Amenta which has to suffer purgatorial
rebirth before it can become "pure spirit" as the Ritual of the
resurrection has it, to attain eternal life. So far as =
rein
corporation of the soul in Sahu-shape could go, the resurrection is corporeal. Yet this was only a dramatic mod=
e of
representation in the mystery of transubstantiation, which included several
acts. It is in this character of Amsu-Horus reincorporated as the Sahu-mummy
issuing from the tomb that Jesus is described by Luke: "See my hands a=
nd
my feet, that it is I myself" (ch. xxiv. 39). In the absence of the gn=
osis
the reincorporation in Amenta led to the doctrine of a physical resurrectio=
n at
the last day on this earth. The power of resurrection was imparted by =
882 ANCIENT EGYPT
Ra, the father in spirit, to=
the
anointed and beloved son. And Horus is said to be the "bringer
of the breaths" to his "followers" (Rit., chapters on br=
eathing
54, 55, 56, 57, 58, 59). Horus as he issues fort=
h to
day, in his resurrection, comes to give the breath of life to the manes in
Amenta, saying, "I give the breezes to the faithful dead amid those who
eat bread." This chapter of the Ritual follows the decease of Horus, w=
hich
is equivalent to the crucifixion of Jesus. In this the speaker says, "I
have come to an end on behalf of the Lord of heaven. I am written down soun=
d of
heart, and I rest at the table of my father Osiris" (ch. 70). It is al=
so
said in the Rubric, "if this scripture is known upon earth he (the Osi=
ris)
will come forth to day; he will have power to walk on the earth amid the
living." Jesus in the Gospel has "come to an end for the Lord of
heaven." He likewise manifests on earth" amid the living." He
gives "the breezes to the faithful dead" when he breathes on them,
saying, "Receive ye of the holy spirit.&quo=
t;
It is "the women" in the Gospel=
s who
announce the resurrection and proclaim that Jesus has left the tomb. Accord=
ing
to Matthew "the women" are "Mary Magdalene and the other
Mary," who "ran to bring the disciples word" (xxviii. 1, 8).
According to Mark (xvi. 1) the women were Mary Magdalene and Mary (the moth=
er)
of James, and Salome, who discovered that Jesus had arisen but were afraid =
to make
it known. Here it is Mary Magdalene, who proclaims the resurrection. It is =
Mary
Magdalene in John (xx. 1, 2) who first announces that the Lord has arisen. =
Luke xxiv. 10 has it that &=
quot;Mary
Magdalene and Joanna, and Mary (mother) of James and other women" first
found the sepulchre empty and "told these things unto the apostles.&qu=
ot;
These conflicting accounts agree in the one essential point, that it was the
woman or the women who proclaimed the resurrection, and this is as it shoul=
d be
according to the data in the Ritual. When the deceased comes forth from the
tomb and reaches the horizon of the resurrection he exclaims, "I rise =
as a
god amongst men. The goddesses and =
the
women proclaim me when they see me!" It is the goddesses and the w=
omen
who see the risen Horus first and proclaim him to the others. Usually the w=
omen
and the female deities are identical as the two divine sisters who are
represented in the Gospels by the two Marys, but in some of the scenes there
are other women in attendance as well as the two sister=
s-Mertae.
Now, as the two Marys are originally goddesses we have the same group of
goddesses and "the women" (in Luke xxiv. 10) as in the Ritual (79=
, 11)
and both agree in proclaiming the resurrection and hailing the risen Lord w=
ith
jubilation. This chapter contains all the data necessary to construct the s=
tory
of the "historic" resurrection in which the Christ arises as a god
amongst men, and is proclaimed by the women. The allusions in the Ritual are
very brief. The style of the writing is economical as that of the lapidary.=
The
Egyptians neither used nor tolerated many words; verbosity was prohibited by
one of their commandments. But these allusions refer to a drama that was
represented in the mysteries, the characters and scenes of which were all as
well known as are those in the Christian Gospels when the play is performed=
at
Ammergau. And this statement, made at the moment of his resurrection - &quo=
t;I
rise as a god
THE RESURRECTION 883
amongst men. The goddesses and the =
women
proclaim me when they see me" - contained a germ that was pregnant wit=
h a
whole chapter of the future Gospel "history." <=
/p>
In the Gospel according to John there is =
but
one woman weeping at the tomb. This was Mary Magdalene, who corresponds to =
the
first great mother Apt, she who bore the seven sons that preceded the solar
Horus of the pre-Osirian cult. She, like Anup, lived on in the burial-place
with those that waited for the resurrection. She is called Apt, the
"mistress of divine protections." Apt is portrayed as kindler of =
the
light for the deceased in the dark of death (ch. 137, Vig. Papyrus
of Nebseni). Thus the old first bringer to rebirth is the kindler of=
a
light in the sepulchre. Mary Magdalene who takes her place comes to the tom=
b,
"early, while it was yet dark," and finds the stone moved away and
light enough to see by kindled in the tomb. Isis
also was a form of the great mother alone. She is mentioned singly as watch=
ing
in tears over her brother Osiris by night in Rekhet (Rit., ch. 18). So Mary
Magdalene is described as "standing without at the tomb weeping"
alone as the one woman. But, according to Matthew, there were two women at =
the
tomb. "Mary Magdalene was
there and the other Mary, sitting over against the sepulchre (ch. xxvii. 61=
). And in the Osirian representation Isis and Nephthys ar=
e the
two women called the "two mourners who weep and wail over Osiris in
Rekhet" (ch. 1). Isis and Nephthys, the two divine sisters, are the two
women at the sepulchre of Osiris. They are portrayed, one at the head the o=
ther
at the feet of the mummy. They sing the song of the resurrection as a magic=
al
means of raising their dear one from the dead. A form of this is to be foun=
d in
the evocations addressed to the dead Osiris by the two sisters, who say:
"Thy two sisters are near thee, protecting thy funeral bed, calling th=
ee
in weeping, thou who art prostrate on thy funeral bed" (Records of the Past, vol. 2, pp.
121-126). Horus rises in his Ithyphallic form wi=
th the
sign of virility erect; the member that was restored by Isis
when the body had been torn in pieces by Sut. This may account for the Phal=
lus
found in the Roman Catacombs as a figure of the resurrection, which, if the
Gospel story had been true, would denote the phallus of an historic Jew,
instead of the typical member of Horus whose word was thus manifested with
pubescent power in the person of the risen Amsu.
In the Osirian legend there are three wom=
en, or
goddesses, who especially attend upon Osiris to prepare him for his burial.
These are the great mother, Neith, and the two divine sisters, Isis and
Nephthys. It was related in the ancient version that Neith arrayed the mumm=
y in
his grave-clothes for the funerary chamber called "the good house,&quo=
t;
the house in which the dead were embalmed and swathed in pure white linen. =
This
is described in the Book of the Dead (ch. 172) when it is said to the Osiri=
s N,
"Thou receivest a bandage of the finest linen from the hands of the
attendant of Ra." The raiment put on Osiris by Neith was said to be wo=
ven
by the two watchers in the tomb. In the preparation of Osiris for his buria=
l,
the ointment or unguents were compounded and applied by Neith. It was these
that were to preserve the mummy from decay and
884 ANCIENT EGVPT
dissolution. These three may be compare=
d with
the three Marys in the Gospels, thus: Neith, the great mother =3D Mary Magd=
alene,
the great mother; Isis =3D Mary; Nephthys =3D Martha. There was also a grou=
p of
seven ministrants in attendance at the birth of Horus or rebirth of Osiris.
These, in the astronomical mythology, were constellated in the female
hippopotamus - our Great Bear - as those who ministered "of their
substance" to the young "bull of the seven cows" (Rit., ch.
141-3), which were seven forms of the great mother, seven Fates or Hathors =
in
the birthplace, from the time when this was in the year of the Great Bear, =
with
the seven in attendance on the child. In the legend related by Luke, the wh=
ole
of the seven women who ministered of their substance to Jesus (or the
sacrificial victim), appear to have been grouped together with the dead bod=
y in
the sepulchre. "Now they were Mary Magdalene and Joanna and Mary the
(mother) of James and the other women with them" (Luke xxiv. 10). These
are called "the women which had come with them out of Galilee."
They are also termed "certain women of our company" (ch. xxiv. 22=
).
The number is not specified; this being one of those sundries that were saf=
est
if left vague. Thus we find the foremost Great Mother at the tomb; the two
divine sisters; the three women with Neith included, and as we suggest, the
company of ministrants, who were the seven mothers, seven Hathors, seven Me=
ri,
or seven women n three different versions of the historic resurrection.
In the version given by Matthew there is =
but
one divine visitant at the tomb, in addition to the two women here called t=
he
two Marys. As the Sabbath day began to dawn "came Mary Magdalene and t=
he
other Mary to see the sepulchre. And behold there was a great earthquake; f=
or
an angel of the Lord descended from heaven and came and rolled away the sto=
ne
and sat upon it. His appearance was as lightning, and his raiment was as wh=
ite
as snow" (Matt. xxviii. 2, 3). The angel that rolls the stone away from
the tomb in the Gospel for the buried Christ to rise corresponds to the god=
Shu
in the Ritual, who is described as uplifting the heaven when the god Atum or
Horus comes forth from the sarcophagus and passes through the gate of the r=
ock
to approach the land of spirits. It is said the gate of Tser is where Shu
stands when he lifts up the heaven (Rit., 17, 56-7). The Tser was the rock =
of
the horizon in which the dead body of Osiris was laid for its repose when it
was buried in Annu. Shu is not only the uplifter of heaven or raiser of the=
gravestone, he is also the opener of the sepulchre as =
the
bringer of breath to the newly awakened soul.
The Egyptian knew well enough that his bo=
dy
would remain where it was left when buried. For that it had been mummified.=
His
difficulty was concerning his soul, and how to get this freed from its
surroundings in the speediest fashion and the most enduring form. The Ritual
speaks of the "shade," the "soul" and "spirit"=
; as
being in the tomb with the mummy-Osiris who rises from stage to stage accor=
ding
to the evolution of his spirit from the bonds of matter. Chief of these are=
the
body-soul and spirit-Ka. The deceased, when in the tomb, is thus addressed,
"Let the way be opened to thy Ka and to thy Soul, O glorified one; thou
shalt not be imprisoned by
THE RESURRECTION 885
those who have the custody of souls and spirit=
s and
who shut up the shades of the dead" (Rit., ch. 92). Thus the body-soul=
and
Ka made their appearance in the tomb previously to being blended in the
manifesting soul, called the double of the dead which constituted the risen
Horus, and which was the only one of the seven souls that bore the human
lineaments (Rit., ch. 178). The god who rises again is described in the
Egyptian litany of Ra (58) as "he who raises
his soul and conceals his body." His name is that of Herba, he who
raises the soul. The body being hidden as Osiris, the soul was raised as Ho=
rus.
Hence, as it is said, the mummy of Osiris was not found in the sepulchre. In
one sense the body vanished by transubstantiation into spirit. The night of=
the
evening meal on which the body was eaten sacramentally is called "the
night of hiding him who is supreme of attributes" (Rit., ch. 18). The =
body
was eaten typically as a mode of converting matter into spirit; this was the
motive of the eucharist from the beginning when =
the
mother was the victim eaten. In one of the texts cited by Birch concerning =
the
burial of the god Osiris at Ab=
ydos,
it is said the sepulchral chamber was searched but the body was not found. The "Shade, it was
found" (Proceedings Bib. Arch=
y., Dec. 2, 1884, p. 45). The s=
hade was
a primitive type of the soul; it is the shadow of an earthly body projected=
as
it were into Amenta, and was portrayed in some of the vignettes lying black
upon the ground of that earth, like the shadow of the human body on this ea=
rth.
In Marcion's account of the resurrection there is no body to be found in the
tomb; only the phantom, or the shade, was visible there. So in the Johannine
version (ch. xx. 17) the buried body of Jesus is missing; the Shade is pres=
ent
in the tomb; but this is of a texture that must not be touched. Like Amsu it
neither represents the dead corpus<=
/i>
nor the spirit perfected. It is quite possible that we get a glimpse of the=
"Ka"
as that personage in the sepulchre described by Mark, who relates that when=
the
women entered the tomb they "saw a young man sitting on the right side,
arrayed in a white robe and they were amazed" (ch. xvi. 5). According =
to
the gnosis, the Ka had here taken the place of the missing mummy which had
risen, or as the Egyptians said, Osiris had made his transformation into Am=
su-Horus.
According to Luke, when the women came to the tomb with=
their
spices and ointments they "fou=
nd not
the body of the Lord Jesus." But, "behold, two men sto=
od
by them in dazzling apparel," who said to them "why seek ye the
Living (One) among the dead?" (Luke xxiv. 5).
These, in the Johannine Gospel, are "two angels in white, sitting one =
at
the head and one at the feet, where the body of Jesus had lain" (John =
xx.
12). Now, if the "young man" represented the Ka-image in the human
form we may suppose the "two men" to have been the soul and spirit
called the Ka and the soul of the glorified, that were portrayed in the
Egyptian sepulchre and which are to be read of in the Ritual. One of the
numerous Egypto-gnostic scriptures which at one time were extant has lately
been discovered in the fragment of a gospel assigned to Peter. This from the
orthodox point of view is considered to be "docetic" - which is
another name for non-historical. From this we learn that in the =
886 ANCIENT EGYPT
resurrection "the heavens opened an=
d two
men descended thence with great radiance" "and both the young men
entered" the tomb. Two men entered and three figures issued forth.
"They behold three men coming out of the tomb, and two of them were su=
pporting
a third, and a cross was following them; and the heads of the two men reach=
ed
to the heaven, but the head of him who was being led along by them was high=
er
than the heavens." And they heard a voice from heaven which said, &quo=
t;Hast
thou preached to them that are asleep?" And a response of "Yea&qu=
ot;
was heard from the cross. This has no parallel in the canonical Gospels, bu=
t,
as Egyptian, it is the scene of Atum (Ptah or Osiris) rising again in or wi=
th
the Tat-cross and coming forth supported by "his two hands" or his
two sons Hu and Sau. Also, in the pre-Osirian mythos, Hu and Sau, the two s=
ons
of Atum-Ra, support their father when he issues from the tomb and makes his
exit from Amenta. These are two young men who are in the retinue of Ra, and=
who
accompany their father in his resurrection daily (Rit., ch. 17).
To a spiritualist the doctrines of the fl=
eshly
faith are ghastly in their grossness. The foundation of the creed was laid =
in a
physical resurrection of the body; and the flesh and blood of that body wer=
e to
be eaten in the eucharistic rite as a physical m=
ode of
incorporating the divine. It is true the doctrine of transubstantiation was
added to gild the dead body for eating. But the historical rendering of the
matter necessitated the substitution of the physical for the spiritual
interpretation. The founders only carried off the carnalized Horus, the
Karast-mummy, for their Christ. They raised him from the grave corporeally;
whereas the Egyptians left that type of Osiris in matter, that image of Hor=
us
on earth in the tomb. Horus did rise again, but not in matter. He spiritual=
ized
to become the superhuman or divine Horus. The Egyptians did not exhume the
fleshly body, living or dead, to eat it with the expectation of assimilating
Horus to themselves or becoming Horus by assimil=
ating
the blood and body of his physical substance. This was what was done by the
Christian Sarkolatrae. Hooker asks: "Doth any man doubt that even from=
the
flesh of Christ (eaten sacramentally) our very bodies do receive that life
which shall make them glorious at the latter day?" This was an inevita=
ble
result of making the Christ historical, and of continuing the carnalized Ho=
rus
in a region beyond the tomb by means of a physical resurrection of the dead.
The Christians having carried off the Corpus Christi,
which the Egyptians transubstantiated in the sepulchre, have never since kn=
own
what to do with it. But as the Christ rose again in the material body and
ascended with it into heaven, leaving no mummy in the tomb, they can but nu=
rse
the delusive hope that a physical saviour may redeem the physical corpse, so
that those who believe may be raised by him at the last day and follow him
bodily into paradise. In this way the foundations of the faith were corpore=
ally
laid. Also in this way the pre-extant "types" of the Christ are
supposed to have been realized: the fore-shadows substantialized, and Horus=
the
Lord who had been the anointed Christ, the immortal Son of God in the Egypt=
ian
religion for at least ten thousand years, was at last converted into a Jude=
an
peasant as
THE RESURRECTION
the unique personage of the Gospels, and the
veritable saviour of the world.
It is not alleged in the Gospel history t=
hat
the victim was torn piecemeal as well as crucified. And yet the bread which
represents his body in the eucharistic meal is
religiously torn to pieces in commemoration of the event that does not occu=
r in
the Gospels; a performance that is suggestive of those poor Norway rats which lose their =
lives
in trying to cross the waters where there was a passage once by land. Jesus=
is
not torn in pieces, but Osiris was. When Sut did battle with Un-Nefer, the =
Good
Being, he tore the body into fragments, and that is the sacrifice still
commemorated in the Christian eucharist. Under one of his many titles in the Ritual Osiris is
"the Lord of resurrections." But this does not merely denote the
periodicity of the resurrection. There were several resurrections of the go=
d in
matter and in spirit. Osiris rose again to life in the returning waters of =
the Nile. He rose again in the renewal of vegetation
represented by Horus the branch of endless years; and as the papyrus shoot.=
He rose again upon the third day, in the moon; or as the =
sun,
the supreme soul of life in physical nature. These were followed in the
eschatology by the god who rose again from Amenta as Horus in spirit; as the
Bennu-Osiris, or as Ra the holy spirit. Jesus is
likewise portrayed as the Lord of resurrections. He is said to have risen on
the third day; also on the fourth day, after being three nights in the eart=
h;
also after forty days, when he ascended into heaven from the mount; and whe=
n he
rose up from the dead with power to pass where doors were shut, and to impa=
rt
the Holy Spirit (John xx. 19) to his followers, the same as Horus in the Ri=
tual
(ch. 1). The first act of Horus in his resurrection is to free his right arm
from the bandage of the mummy. The next is to cast aside the seamless swath=
e in
which the body had been wrapped for burial. Now, after so much of the mythos
has been established in place of the "history," it will not be so
very incredible if we suggest a mythical and recognizably Kamite origin for=
an
episode in the Gospel according to Mark which has no record elsewhere. When
Jesus is arrested in the garden or enclosure of Gethsemane preparatory to h=
is
death and resurrection it is said that: "A certain young man followed =
him
having a linen cloth cast about him over his naked body; and they laid hold=
on
him; but he left the linen cloth and fled naked " (Mark xiv. 51). Such a statement standing alone, purposeless and
unexplained, is perfectly maniacal as history; clearly it is a fragment of
something that is otherwise out of sight. The Greek word sindon represents =
the
Egyptian shenti, a linen garment which is derived from shena, a name for the
flax from which the fine linen of the mummy was made. The shent; is a linen
tunic. The mummy-swathe was also made from shena, and this was the garment
woven without a seam. Therefore we infer that the "young man" was=
a
form of the manes risen with the bandages about =
him,
and that when he "left the linen-cloth and fled naked" he had made
his transformation into spirit like any other of the mummies.
So soon as the risen Lord had ascended in=
to
heaven from the summit of Mount
Olivet, after the s=
pace
of forty days, the disciples
888 ANCIENT EGYPT
are described as meeting in the "upper
chamber" with Mary, the mother of Jesus, and his brethren who were
gathered together for the purpose of prayer (Acts i. 13, 14). Now, "the
upper chamber" was the cubiculum attached to the sepulchre, both in Rome and Egypt,
for the meeting of the bereaved relatives and the solemnizing of the mourni=
ng
for the dead. One of the inscriptions in the catacombs calls it "the u=
pper
chamber to celebrate the memory of the dead" ("Cubiculum superius=
ad
confrequentandum memoriam quiescentium." De Rossi, Roma Sotteranea, 3, 474.) There were two funerary chambers in t=
he
Egyptian sepulchre; one was for the mummy and one for the Ka. Also the
Ka-chamber was without a door, it being held that the risen spirit could pa=
ss
through matter without a doorway. This is repeated in the Gospel according =
to
John. When Jesus came into the room, "the doors be=
ing
shut," and stood in the midst of the disciples, it was in the characte=
r of
the Ka or double of the dead endowed with power to rise again, to pass thro=
ugh
matter, and reappear to the living. The same dual figure is to be found in =
the
pre-Christian catacombs with the subterranean sepulchre for the mummy or co=
rpse
beneath, and the chamber above which was known as the cubiculum or cubiculum
memorioe. It was the pre-Christian custom for the relatives and friends=
of
the deceased to meet together in this upper chamber at the funeral feast, o=
r eucharistic meal, for the purpose of celebrating the&m=
iddot;
resurrection from the dead, and of making their offerings and oblations to =
the
ancestral spirits in the mortuary sacrament.
The last scene in the personal "hist=
ory"
coincides with the ascent of Atum-Horus from Amenta, and the soul ascending
into paradise, called the Aarru-fields. Jesus, in his final disappearance f=
rom
the earth, ascends the typical mount, called Olivet, at the end of forty da=
ys.
"And when he had said these things as they were looking, he was taken =
up;
and a cloud received him out of their sight. And while they were looking
steadfastly into heaven as he went, behold, two men stood by them in white
apparel which also said, Yemen of Galilee, why stand ye looking into
heaven?" (Acts i. 9-11). The ascent of Jesus from the mount into the
clouds of heaven can be traced twice over, in the two different categories,
mythical and eschatological. It was made II from the mount called Olivet.&q=
uot;
This, we repeat, was Moun=
t
Bakhu, the mount of=
the
olive-tree of dawn. The ascent at the tree was made each day, and also year=
ly
in the annual round, by the god in his resurrection from Amenta. Thus the
sun-god in the mythos makes his ascent by the Mount =
of
Olives. or the olive-tree of dawn, =
when
"approaching to the land of spirits in heaven" (Rit., ch. 17). In
this character Nefer-Tum the young sun-god is the Egyptian Jesus risen from the northern door of the tomb, or the north=
ern
gate of the Tuat. In the phase of eschatology it is the risen soul upon its
upward journey to the circumpolar paradise "north of the olive-tree&qu=
ot;
where the eternal city was eventually attained. The olive (Bakhu) also figu=
res
in the eschatology as well as in the astronomical mythology. "He who
dwelleth in the olive-tree" is a name of Horus in the burial-place; an=
d in
his resurrection the Osiris says, when coming forth from the
THE RESURRECTION 889
judgment-hall<=
span
lang=3DEN-GB style=3D'mso-ansi-language:EN-GB'>, "I pass on to a place=
that is
north of the olive-tree." Or it might be the fig-tree at the meeting-p=
lace
of Jesus with Nathanael. It was no earthly mount on which the typical teach=
er
gave instruction to the four called fishermen or to the twelve as reapers of
the harvest. It was the m=
ountain
of Amenta and the d=
ouble
earth that we have traced all through the Ritual called the mount of
resurrection and of glory. This, in the mythos, was the mount of the green
olive-tree of the Egyptian dawn and a figure of the ascent to heaven in the
eschatology. Up this mount the risen manes attained the circle of the divine
powers attached to Osiris (Rit., ch. 1 in the older MSS.). And up this mount
the solar god, as Atum-Horus, makes his ascent to heaven, termed the land of
spirits; that is, from the Mount of Olives,
the track which is here followed by the canonical Jesus (Rit., ch. 17).
Moreover, in his coming forth to day and making the ascent to heaven, Atum =
was
attended by his two sons, Hu and Sau, who are said to accompany their father
daily. The copy, in this instance, is so close to the original that it may =
be
possible to identify the "two men in white apparel" who say to the
disciples, "Ye men of Galilee, why =
stand
ye gazing into heaven?" (Acts i. 10, 11). T=
hose
two men in white apparel correspond to Hu and Sau in the Ritual (ch. 17, 60=
-64)
who accompany the sun-god in his resurrection from the place of burial in
Amenta. In the vague phase, Jesus disappears into a cloud and passes out of
sight. In the Ritual of the resurrection the departed spirit is received wi=
th
greetings by the lords of eternity, who open their arms to embrace and bid =
him
welcome to the table of his father at the festival that is to be eternal in=
the
heavens.
THE RESURRECTION FROM AMENTA, OR COMING FORTH=
TO DAY.
In Annu shines the ray =
Of resur=
rection on
the judgment-day.
The dark Amenta quakes =
As with diviner dawn Osiris =
wakes
And with his key 1 hath risen
To free =
the arm of
Amsu from its prison.
Out of our mortal night
He suddenly flashed and fles=
hed his
lance of light.
Jaw-broken lies
the black
Grim Boar, mouth open, with =
its
fangs turned back.
Egypt the living Word
or the eternal truth once more=
is
heard;
Nor shall her reign be o'er =
While language lasts till ti=
me shall
be no more.
1 The Ankh-k=
ey of
life.
890 ANCIENT EGYPT
THE SAYINGS OF JESUS.
Of late years certain Sayings of Jesus or=
I0<=
/span>, as the name is abbreviated,
written in Greek on the leaf of a papyrus-book, have been discovered in the
rubbish-heaps of Oxyrhynchus. These were at once assumed to be the sayings =
of
Jesus, an historic Jew. The present object is to=
prove
that all such Logia were the sa=
yings
of him who is here set forth as the Egypto-gnostic Jesus, who had many types
and names but no individual form of historic personality.
The Book of the Dead, or Ritual of the
resurrection, chiefly represents the mysteries of Amenta in the Osirian pha=
se
of the religious drama. But there is an older stratum than that of the Osir=
ian
eschatology. The Sayer of the Kamite Logia
Kuriaka is identifiable in at least three different Egyptian religions;=
in
one as the Osirian Horus who predominates by name in the Ritual; in another=
as
Iu, the Sa or son of Iusaas and Atum-Ra; and a third as Iu-em-hetep, the so=
n of
Ptah. Two of these titles of the typical Egyptian" sayer" are cited in the "Festal dirge" when it is s=
aid,
"I have heard the words of Iu-em-hetep and Hartatef. It is said in the=
ir
sayings," some of which sayings are then quoted. These two answer to t=
he
Horus and Jesus of the Egypto-gnostics, which are two names of the same
original character that was Egyptian from the root. The so-called "Christian eschatology" may be=
said
to have had its origin in the mysteries of Ptah at <=
st1:City
w:st=3D"on">Memphis. So far as known, it was there =
the
doctrine of immortality was first taught; there that the Son of God was fig=
ured
in the act of issuing from the mortal mummy as a living spirit. It was like=
wise
there the teacher of the religious mysteries was first impersonated as the
sayer, Iu-em-hetep, who, as Iu the coming Su, wa=
s the
son of Ptah.
Iu as a form of Tum, proclaims himself to b=
e the
Sayer in the Ritual (ch. 82). He says: "I have come forth with the tongue of Ptah and the throat of Hathor =
that
I may record the words of my father, Tum, with my mouth which draweth to it=
self
the spouse of Seb." That is the mother on earth who was Isis in the Osirian mythos, and
Hathor-Iusaas in the cult of Tum or Atum-Ra. The speaker here is Horus as <=
span
class=3DGramE>Iu the coming Su, or son, who in Egyptian is Iu-su, or Iusa, the child of Iusaas, the consort of Atum-Ra. This sayer a=
s Iu, the Su or son in one character, is Tum himself as =
father
in the other. As Ra the father he is the author of the sayings; as Iu the son (Iusu) he is the utterer of the sayings
"with his mouth" or in person on the earth as the heir of Seb. To=
the
Egyptians "the words of Tum" were the teachings of an everlasting
gospel of truth, law, justice and right, "not to be altered is that wh=
ich
Tum hath uttered" (Rit., ch. 78) by the mouth of the sayer, Iu-em-hete=
p,
or by the pen of the writer, Taht-Aan. Thus we can identify Tum or Atum-Ra =
as
the author of the sayings which are to be spoken on earth by God the Son. T=
um
was the earlier name of Atum-Ra, when the character was that of child-Horus=
, or
the infant Tum, and the sayings together with the sayer were pre-Osirian. In
other words the "sayer" is Iu-em-hetep, the prince of peace in th=
e
THE SAYINGS OF JESUS 891
cult of Annu, whom we trace back to the time =
of
Ptah as the Egyptian Jesus. Hence this 82nd chapter is the one by which the
manes is said to "assume the form of Ptah" in the course of becom=
ing
a pure and perfect spirit.
Upon this line of descent, distinguished =
from
the Osirian, Ptah represented the grandfather of the gods; Atum the father,=
and
Iu the Su, the ever-coming son as Iu-em-hetep, t=
he son
of Ptah at Memphis<=
/st1:place>,
and the son of Atum at Annu. It was Ptah, the opener of the nether-earth, w=
ho
made the resurrection of the manes possible that was acted in the mysteries=
of
Amenta. And Iu the Su came to say what he had se=
en and
had to tell as witness for the father (Rit., ch. 86), that is, as the
"sayer" to whom the sayings were attributed. Hence the speaker te=
lls
us that he comes with "the tongue of Ptah" "and the throat of
Hathor" to record the words of his father Tum with his own mouth, or as
the sayer who was reborn at Annu as Iusu, or Iusa of Hathor-Iusaas, she who=
was
great with Iusa, the son of Atum-Ra, and grandson of Ptah.
The "sayings" may be divided and
differentiated in two categories corresponding to the two characters of the
double-Horus, the child of twelve years, and Horus the adult of thirty year=
s; Horus
the afflicted one who suffered and died and was buried, and Horus who rose =
again
as the demonstrator of eternal life in his resurrection from the dead. At f=
irst
child-Horus was the word-made-flesh as Logos of the mother. This was
Hathor-Iusaas in relation to Atum-Ra (Rit., ch. 82). Next he was the
word-made-truth as sayer for the father and teacher of the greater mysterie=
s.
Thus there are two classes of the sayings - those of the childhood and thos=
e of
the adultship; those that pertain to the earth of Seb and those that are
uttered in Amenta the earth of eternity. It is said in the Ritual that the
words of Taht are "written in the two earths," the earth of Seb or
time, and the earth of eternity or Amenta (Renouf and Naville, ch. 183). So=
the
sayings were uttered by Horus, Tum, Iu, or Jesus=
, in
the double earth of time, and of eternity. It is also said of certain sayin=
gs
in "Pistis Sophia" (or Books of the Saviour, 390, Mead). "Jesus spake these words unto his disciples in the midst=
of
Amenta," whence they went forth three by three to the four points of
heaven to preach the gospel of the kingdom. This likewise was in the
earth of eternity, versus the earth=
of
time. But, whether the god be represented as=
the
heavenly father by Ptah at Memphis, by Atu=
m-Ra
at Annu, or by Osiris at Abydo=
s,
the infant was Horus or Heru the lord by name, who was the only lord as a
little child. Iu, Iusu, Iusa, Tum, Aten, Sekari, Iu-em-hetep, are but title=
s of
Horus the lord of the Logia Kuriaka who became the "Sayer" as the
Egypto-gnostic Jesus, Iu-Su, the ever-coming Messianic son.
Now, amongst the gods of Egypt that were canonized as
Christian saints the deity Tum has been converted into the Apostle Thomas. =
The
Gospel according to Thomas is also known to have existed in several forms, =
some
of which are yet extant in the Gospels of the Infancy, assumed to be the
childhood of an historic Christ. Hippolytus cites one of these as a Gospel =
of
the Nasseni. He says they hand down an explicit passage occurring in the Go=
spel
inscribed "according to Thomas," expressing themselves thus: &quo=
t;He
who seeks
892 ANCIENT EGYPT
me (the higher soul) will find me in childr=
en
from seven years old; for there concealed I shall, in the fourteenth year (=
or aeon),
be made manifest" (Refut. v. 7). This passage contains the doctrine of=
the
double-Horus, the Horus of the incarnation and Horus of the resurrection, or
the child-Horus and Horus the adult. The duality of Horus as the word made
flesh and the word made truth is also exemplified in the Gospel of Thomas by
the boy whose every word at once became a deed (ch. 4). <=
/p>
In the introductory word to the "New
Sayings of Jesus," found on the site of Oxyrhynchus by Messrs. Grenfell
and Hunt, it is said: "These are the (wonderful) words which Jesus the
living (Lord) spake to ... and Thomas, and he said unto (them) everyone that
hearkens to these words shall never taste of death" (p. 11). The wonde=
rful
words, the words of power in the Ritual, are the words of Atum-Ra the holy spirit. The speaker is Horus or Iu
the living, he who rises from the grave and does not die a second time, or =
who
is the resurrection and the life, that was represented as the first fruit or
type of them that slept. He is one of those to whom Nut, the mother heaven,=
has
given birth or rebirth (Rit., ch. 1), and this power he afterwards confers =
on
his four brethren or children that they likewise may raise up the dead (Pyr=
amid
Texts, Teta, 270). It is in this character he says, "I am the living soul" (Rit., ch. 5). That is, as Horus the
lord of the resurrection from the land of death. "I am he that cometh
forth." "I open all the paths in heaven and o=
n earth"
(ch.9). "That has been given to me which endureth amidst all
overthrow" (ch. 10). Thus Horus is the demonstrator of a resurrection =
for
the human soul in a mystery of Amenta. He says, "I am he who establish=
es
you for eternity." I am he who dieth not a second
time" (ch. 42). "I am he whose orbits are of old; my soul =
is
divine, it is the eternal Force" (ch. 85). "It is I who proceed f=
rom Tum"
- the father of a soul that is immortal.
An original Egyptian source for the Gospe=
ls of
the Infancy is recognizable in the Ritual. In his incarnation Horus, or Iu the Su, indicates that he "disrobes himself&qu=
ot; to
"reveal himself" when he "presents himself to the earth"
(ch. 71). In his birth he says, "I am the babe" born as the
connecting link betwixt earth and heaven, and as the one who does not die t=
he
second death (ch. 42). He issues from the disc or from the egg. He is pursu=
ed
by the Herrut-reptile, but, as he says, his egg remains unpierced by the
destroyer. He escapes from the slaughter of the innocents or the Hamemmet in
Suten-Khen. On entering the earth-life Horus knows it to be in accordance w=
ith
his lot that he should suffer death or come to an end and be no more (Rit.,=
ch.
8). He also knows that he is a livi=
ng
soul. As such he has that within which surviveth all overthrow; even though=
he
may be buried in the deep, dark grave, he will not be annihilated there. He
will rise again (ch. 10 and ch. 30A). But before quoting further what Horus
says, we cite a few more of the Logoi which tell us what Horus is. And what
Horus is in the Osirian religion the same was the Egyptian Jesus in the cul=
t of
Atum-Ra, and Iu-em-hetep still earlier in the mysteries of Memphis and the cult of Ptah.
Apart from the Osirian dynasty of deities=
, the
two chief divine
THE SAYINGS OF JESUS 893
personages in the Ritual are Atum-Ra a=
nd
Atum-Horus, as Huhi the eternal father, and Iu the ever-coming Messianic so=
n,
who as the Su is Iusu, the Egyptian Jesus. Now Tum, or Atum-Ra the inspiring
spirit, was the author of the sayings in the Ritual which he gave to Horus =
the
Iu-su or coming son, as Sayer, for him to utter to men and manes in the two
characters of the infant Horus and Horus the adult. Tum as Egyptian,
is the earlier form of Atum's name; and in the Greek inscriptions Tum (or A=
tum)
is called Tomos. We also find that the twin-totality of Tum is registered in
the name of "Thomas called Didymus"; Thomas the twin being equiva=
lent
in name to the character of the twofold Tum. From this we infer that the
apocryphal Gospel of the Infancy assigned to Thomas is, or was, based upon =
the
Egyptian Gospel of Tum. This du=
ality
may also explain the relationship of Jesus to Thomas in the "sayings&q=
uot;
or Logoi, recently recovered fr=
om the
mounds of Oxyrhynchus, which are called "the sayings of Jesus," w=
ho
is described as the Lord, and the living one.
Now Tum, in the Ritual, is pre-eminently =
"the
lord." In one chapter (79) he is addressed as "the lord of
heaven," "the lord of life," "the lord of all
creatures," "the lord of all." Thus the Ritual contains
"the sayings of the lord." The Hebrew formula "thus saith the
lord" had been anticipated in the Ritual by the "so saith Tum&quo=
t;
whose word is "not to be altered" (Ritual, ch. 78). As Egyptian, =
Tum
is the one god called "the living." And the sayings are the words
which Jesus "the living" is said to have spoken to Thomas, the so=
n Iu here being given the foremost position of the two. =
The
sayings of the lord, in the Ritual, then, are the sayings spoken by Tum the
father to Iusa the son, who utters them to men on earth and to the manes in
Amenta. It is as Atum-Horus that the son says, "I am the bright one in
glory whom Tum himself brought into being, who hath made and glorified and
honoured those who are to be with him," as his followers or his childr=
en
(Rit., ch. 78). It is the same speaker who says, "I have come upon this
earth and I take possession of it with my two feet. I am Tum, and I come fr=
om
my own place." That is as lusa the manifesting son. Thus the sayings of
Horus Iu-em-hetep can be traced to Tum as Ra the inspiring spirit and to Ho=
rus
as the sayer in the Ritual.
"Tum" in Egyptian was also a na=
me for
the mythical child as the inarticulate one, the little Tum, who survives in
various countries. For the child Tum passed out of Egypt
into Europe to become the Tom Thumb and =
little
Thumbkin of our nursery tales. We also consider that this was the Tum who
passed into India
as the "historic" Thomas and who is claimed by Christians to have
been the Apostle of that name. The god Tum is there identifiable in
half-a-dozen features assigned to the Apostle or Saint Thomas. For one thing he is the p=
atron
of builders and architects, and his symbol is the mason's square. He is rep=
uted
to have built a superb palace in heaven for the poor of earth. Tum survives=
by
name as the Thoma of the Indian Christians on a peninsula of the Indus this
side of the gulf: also in Coc=
hin
and beyond. The so-called Christians of India who are frequently supposed to
have been the followers of an historic Thomas have their own tradition whic=
h is
894 ANCIENT EGYPT
both congruous and explicable. They say that
"a certain holy man called Mar-Thome, a Syrian, first came to them wit=
h a
number of beasts from Syria
and Egypt"
(Calmet, Thomas). That is with the hieroglyphic signs. Thome we take to be =
the
Egyptian god, Tum. The Mar or Mer, as the surname of the holy man, is an
Egyptian title for a superintendent. The "Mer-Tetu" was the
superintendent of books, and also the royal mage in one person. Thus read
"Mar-Thome" was one of the Egyptian Magi or Rekhi as the
superintendent of a college or body of priests who went to India from Syria=
as
missionaries and who promulgated the worship of Tum as God the Father, and =
Iusa
as the son in the religion of Annu.
This dual character of Tum as the father =
and Iu the Su or son, equal to Jesus, will enable us to id=
entify
the child-Jesus in the Gospel of Thomas and that Gospel itself as a form of=
the
Egyptian Gospel. This is one of the most ancient of the Gospels of the Infa=
ncy
called Apocryphal, the origin and true significance of which are hitherto
unknown. These have been denounced as idle tales, foolish traditions: pious
frauds, disguised heresy, anti-evangelical representations and fables forge=
d to
supply an account of "Our Lord's History," in that infancy which =
the
evangelists have perforce omitted. The representations, however, are
anti-evangelical; hence they are supposed to favour Docetism: in other word=
s,
they are non-historical. As alr=
eady
demonstrated, the great god Tum was the father in one character, and Iu or Horus in the other; he is the divine son who is =
Iu-em-hetep
the Egyptian Jesus. Tum is Tomas or Thomas in Greek, and the Gospel of Toma=
s in
Greek is the Gospel of Tum as Egyptian. Also Tum the father and Iu the son will show why the history of the infancy sh=
ould
be related of a mythical Jesus in the Gospel of Tum or Thomas, and in relat=
ion
to Thomas. Thus we can identify Tum as the author of the sayings which are =
to
be spoken by Iu-em-hetep, in the person of God the Son. Tum was the earlier
name of Atum-Ra, when the character was that of child-Horus, or the infant =
Tum,
and the sayings together with the sayer were pre-Osirian. In other words, t=
he
"sayer" is Iu-em-hetep, the prince of peace in the cult of On, whom we trace back to the time of Ptah as the Egyp=
tian
Jesus. Hence this chapter is the one by which the manes is said to "as=
sume
the form of Ptah" in the course of being spiritualized. In one of the
sayings ascribed to Jesus he says, "Come unto me, all ye that labour a=
nd are
heavy-laden, and I will give you rest" (Mat=
t. xi.
28). This had then become "one of the sayings." But the sayer him=
self
had been personalized or typified in earlier ages as Iu-em-hetep at Memphis,
and again at On, and later still at Alexandria. And Iu-em-hetep the bringer=
of
peace by name was the giver of rest by nature as the Egyptian Jesus; he who
settled the matter of immortality in his resurrection from the tomb. As we =
have
already seen, a tap-root of the Jesus legend in the eschatological phase ca=
n be
traced in the Egyptian Ritual to the time and to the cult of Ptah at Memphis (Rit, ch. =
82). Ptah
was the earliest form of an eternal father manifesting in the person of an
ever-coming son, who, as the coming one, was Iu,=
or Iu-em-hetep,
he who comes with peace. Hence we derive the name or title of the
Egypto-gnostic Jesus from Iu-Su, or Iusa, the coming son. Indeed, the quest=
ion
asked by the messengers of John in the Gospel,
THE SAYINGS OF JESUS 895
art thou he that should come, or must we loo=
k for
another? is equivalent to asking "art thou
Iu-em-hetep, he who comes with peace as manifester for the father?"
It is also said of Jesus that he had comp=
assion
on the people "because they were as sheep without a shepherd." And
this has been looked upon as one of the foundational pillars of the history,
and proof positive that he was the original Good Shepherd. But Horus had lo=
ng
been extant as the good shepherd in the mythos, the eschatology, and the
iconography of Egypt=
.
Again, it is said of Jesus (Matt. vii. 29), that he taught the multitude as=
one
having authority, and not as their scribes. So was it with Horus, who claims
that authority to teach had been divinely delegated to him as the beloved s=
on
of God the Father. Hence the sayings, "I have come forth with the tong=
ue
of Ptah and the throat of Hathor that I may record the words of my father T=
um
with my mouth" (Rit., ch. 82). "I am arrayed =
and
equipped with thy words of power, O Ra" (ch.32). "I utter =
his
words to the men of the present generation, and I repeat his words to him w=
ho
is deprived of breath" as the manes in Amenta (ch. 38).
It was the work of Horus to exalt the fat=
her at
all times and in every place. He is exalted as Un-Nefer, the good being who=
is
the one alone that is good, perfect, and unique. The same mission is assign=
ed
to the Gospel-Jesus. Hence the saying, "Why callest thou me good? None=
is
good save one, even God alone ... t=
he
Father alone" (Mark x. 18), who represents the same Good Being Un-=
Nefer
as did Osiris. This duality of the Deity as father and son is also manifest=
in
the saying, "Whosoever shall speak a word against the Son of Man it sh=
all
be forgiven him, but whosoever shall speak against the Holy Spirit it shall=
not
be forgiven him" (Matt. xii. 32). That is said in exaltation of the fa=
ther
in heaven who was the holy spirit represented by=
the
son on earth or in Amenta. The Ritual likewise proves that Seb, the god of
earth and foster-father of Horus, when he was the child of the virgin mother
only, is the prototype or original of Joseph. Horus says that as the heir of
Seb, from whom he issued, he was suckled at the breast of Isis, the spouse =
of
Seb, who gave him his theophanies (Rit., ch. 82). Horus on earth lies down =
to
embrace the old man who keeps the light of earth, and who is Seb the
earth-father (Rit., ch. 84). Horus is lord of the staircase or mount of reb=
irth
in heaven. In his first advent as the heir of Seb Horus says, "I am co=
me
as a mummied one" (that is, in his embodiment when made flesh, the
Hamemmet being the unmummied ones) (Rit., ch. 9). "I come before you a=
nd
make my appearance as that god in the form of a man who liveth as a god&quo=
t; -
otherwise stated, as Iusu the son of Atum-Ra (ch. 79). "I repeat the
acclamations at my success on being declared the heir of Seb" (Seb was=
the
father on earth (ch. 82), Osiris in Amenta, Ra in heaven). "I descend =
to
the earth of Seb and put a stop to evil" as the bringer of peace, plen=
ty,
and good will on earth. "I shine forth from the egg
which is in the unseen world" (ch. 22). "Lo, I bring this =
my
word of power" from out the silence in which the gods originated. "I am arrayed and equipped with thy words of power, O Ra=
"
(ch. 24, 32). "I utter his words to the living and to those who=
are
deprived of breath. I am Horus, prince of eternity"=
; (ch.
42). "I am yesterday, to-day, and to-morrow"
896 ANCIENT EGYPT
(ch. 64). "I am" (or, am I =
not)
"the bull of the sacrificial herd. Are not the mortuary gifts upon me,=
and
the supernal powers?" (ch. 105) "Witness of Eternity is my name, =
the
persistent traveller on the highways of heaven. I am the everlasting one, I am Horus, who steppeth onwards through
eternity." But Horus in the Ritual is chiefly the son of God the Fathe=
r in
heaven, and the subject-matter is mainly post-resurrectional.
After the life with Seb on earth, Horus is
reborn in the earth of eternity for the heaven of eternity (78, 25). He is
divinized with the flesh or substance of god (ch. 78). By means of Horus, h=
is
manifester, Osiris is said to re-live. Horus is Osiris in his rebirth. Horus
rises as a god and is visible to the gods (or divine spirits) (79) in his
resurrection. Horus rises as the living soul of Ra in heaven (127). Horus
strikes the wakers in their cells or coffins for the resurrection of the ma=
nes
in Amenta (ch. 84). "I raise myself up, I renew myself, I grow young
again" (ch. 43). "Not men or gods; or the glorified ones, or the
damned, can inflict any injury on me" (ch. 42). &q=
uot;I
do not die a second time in the nether-world" (ch. 44). "I am the victorious one" (ch. 47). "I =
am
seized (in possession) of the two earths" (ch. 50). "There hath b=
een
assigned to me eternity without end. Lo, I am the heir of endless time and =
my
attribute is eternity" (ch. 62). "I am the he=
ir,
the primary power of motion and of rest" (ch. 63A). "I, ev=
en
I, am he who knoweth the paths of heaven. Its breezes blow upon me. I advan=
ce
whithersoever there lieth a wreck in the field of eternity, and I pilot mys=
elf
towards the darkness and the sufferings of the deceased ones of Osiris"
(ch. 78), as the deliverer or saviour of souls whose supreme concern and ob=
ject
is to be saved from the second death in Amenta by earning and attaining the
life of the soul that is eternal. "It is I, even I, who am Horus in gl=
ory.
I am the lord of light and I advance to the goal of heaven." Jesus say=
s,
"I go unto him that sent me" (John vii. 33). "I know whence I
came and whither I go" (John viii. 14). "I go to prepare a place =
for
you." "I am the way, the truth, and the life. No one cometh to the
Father but through me" (John xiv. 6). "I go u=
nto
the Father" (xiv. 12). But there is nothing so striking in the
Gospel as this image of Horus the saviour in the boat of souls who steers h=
is
own bark that tosses in distressful agitation over the water, whilst he car=
ries
rescue wheresoever there has been a wreck amongst the suffering and deceased
ones of his father Osiris.
Horus was the sole one of the seven great
spirits born of the mother who was chosen to become the only-begotten son of
God the Father when he rose up from the dead. This is he who says in the
Ritual, "I am the bright one in glory, whom
Atum-Ra hath called into being, and my origin is from the apple of his =
eye.
Verily before Isis was, I grew up and wa=
xed
old, and was honoured beyond those who were with me in glory" (Rit., c=
h.
78, Renouf). Those who were with him in glory were the seven great spirits,=
the
Khut; or glorious ones. Amongst these, Horus became the divine heir of all
things, the son of God who claims to have existed before Isis his mother, w=
hen
speaking as manifester for the holy spirit. This=
is
the son and heir of God who is described in the Epistle to the Hebrews as t=
he "appointed
heir of all things, through whom also he made the worlds." =
THE SAYINGS OF JESUS 897
He was thus exalted above the angels or g=
reat
spirits through "having become by so much better than the angels"=
and
by inheriting a more excellent name than they. "For unto which of the
angels said he at any time, thou art my son?" Horus exalts his father =
in
every place; "associating himself with the two divine sisters, Isis and
Nephthys," as his two mothers. It is Taht-An; who speaks by him the
favourable incantations which issue from his heart through his mouth. Horus
overthrows the serpent Apap daily for Ra. Horus unites both Osiris and Ra i=
n one
triune personality, or trinity in unity.
The sayer personalized as son of God and
utterer of the logia in the Ritual says: "I am the one proceeding
from the one, the son from a father, the father from the son" (Sarcoph=
agus
of Set; I.). Jesus is credited with having the magical power of being known=
or
unknown, seen or unseen at will. When the Jews took up stones to cast at hi=
m he
was suddenly invisible, even in their midst (John viii. 59). Again, whilst
uttering the sayings to the multitude, he was hidden from them (John xii. 3=
6).
When risen bodily, he is the unknown one to Mary=
at
the sepulchre. He is also the unknown one to the disciples on the way to Em=
maus
(Luke xxiv.). This character, like all the rest, is according to copy suppl=
ied
by the Ritual. "I am he," says Horus," who cometh forth and
proceedeth, and whose name is unknown to men" (ch. 42). The Osiris has=
a
word of power by means of which he can conceal or manifest himself. He says:
"I am in possession of that word of power which is the most potent one=
in
my body here; and by means of it I =
make
myself either known or unknown" (Renouf, ch. 110), which is equiva=
lent
to becoming visible or invisible at will.
"Before the feast of the Passover, J=
esus,
knowing that his hour was come that he should depart out of this world unto=
the
Father, having loved his own which were in the world, he loved them unto the
end" (John xiii. 1). The end is here indicated by the feast of the
Passover and the last supper. In the parallel scene Horus says: "I have
come to an end for the lord of heaven, I rest at the table of my father
Osiris" (Rit., ch. 70). This immediately precedes his piercing the vei=
l of
the tabernacle and coming forth as the divine hawk of soul (Rit., 70-71,
Renouf). Horus when addressing Ra the father on behalf of the four brethren,
his followers, says, "Be they with thee so that they may be with me&qu=
ot;
(Rit., ch. 113). Jesus says of his followers, "Holy Father, keep them =
in
thy name which thou hast given me that they may be one even as we are."=
; "I will that where I am they also may be with me" (=
John
xvii. 11, 12, 24). In the same passage of the Ritual Sut is referred=
to
as invoking the powers of Nekhen. In the same passage of the Gospel it is
"the son of perdition."
In this way the canonical Gospels can be =
shown
to be a collection of sayings from the Egyptian mythos and eschatology. The
original likeness is somewhat defeatured at times in the process, but
sufficient remains in the Ritual for the purpose of comparison and reclamat=
ion.
When Horus returns to his father with his work accomplished on earth and in
Amenta he greets Osiris in a "discourse to his father." In forty
addresses he enumerates what he has done for the support and assistance of
Osiris in the earth of Seb. Each line commences with
898 ANCIENT EGYPT
the formula, "Hail, Osiris, I am thy son
Horus. I have come!" Amongst other of the assistances he says, "I
have supported thee. I have struck thine enemies dead. I have brought the
companions of Sut to thee in chains. I have cultivated thy fields. I have
watered thy grounds. I have strengthened thine existence upon the earth. I =
have
given thee thy soul, thy strength, thy power. I have given thee thy victory=
. I
have anointed thee with the offerings of holy oil." This last in sign-=
language
is, I have given thee the glory (Renouf and Navi=
lle,
Rit., ch. 173). This we parallel with the sixteenth chapter of John, in whi=
ch
the position and character of Jesus are the same with those of Horus, and in
which Jesus addresses the father at the end of his career. "I have com=
e to
thee," says Horus to Osiris. "Now I come to thee," says Jesu=
s to
the Father. "Father, the hour is come; glorify thy son that the son may
glorify thee." "I glorified thee on earth, having accomplished the
work which thou hast given me to do. And now, O Father, glorify thou me with
thine own self with the glory which I had with thee before the world was. I
manifested thy name unto the men whom thou gayest me out of the world. I am=
no
more in the world. But now I come to thee. I kept them in thy name, which t=
hou
hast given me. I guarded them, and not one of th=
em
perished, but the son of perdition" (xvii. 5-12). The glory of God the
father was reflected by the sacred oil upon the face of Horus the anointed =
son,
which was a sign of his divinity. This was "the glory as of the
only-begotten from the father" who was Horus in spirit, Horus the adul=
t,
the anointed one with the father, and thus the representative type of a sou=
l of
life that is eternal and attainable by all as in the only-beloved son.
It is an utterance of the truth that is e=
ternal
to say that Horus as the son of God had previously been all the Gospel Jesu=
s is
made to say he is, or is to become. Horus and the father were one. Jesus sa=
ys,
"I and my Father are one." "He that seeth me,
seeth him that sent me" (John xii. 45). Horus is the father seen in the
son (Rit., 115). Jesus claims to be the son in whom the father is revealed.
Horus was the light of the world, the light that is represented by the
symbolical eye, the sign of salvation. Jesus is made to declare that he is =
the
light of the world. Horus was the way, the truth, the life, by name and in
person. Jesus is made to assert that he is the way, the truth, and the life.
Horus was the plant, the shoot, the natzer. Jesus is made to say, "I am
the true vine." The deceased says, "I spring up as a plant"
(Rit., 83, I). The deceased, in the character of Horus, or one with him by
assimilation, also makes these claims for himself. Hence the sayings - the
sayings which are repeated in the Gospels, more especially in the Gospel
according to John =3D Aan. To parallel a few of the sayings in the Gospels =
with
those of the Ritual: In the Gospel according to John, Jesus says of himself,
"I am the bread of life" (vi. 35), "I am the light of the
world" (viii. 12), "I am the door of t=
he
sheep" (x. 7). "I am the good shepherd" (x. 11), "I am =
the
resurrection and the life" (xi. 25), "I am the way, the truth, and
the life" (xiv. 6), "I am the true vine" (xv. 1). And Horus =
was
the original in all seven characters. Horus was the bread of life, also the
divine corn from which the bread of life was made (Rit., ch. 83). Horus was=
the
good shepherd who carries the crook upon his shoulder.
THE SAYINGS OF JESUS 899
Horus was the door of entrance into Ament=
a,
which none but he could open. Horus was the resurrection and the life. He
carries the two symbols of resurrection and of life eternal, the hare-headed
sceptre, and the Ankh-key in his hands. Horus was the way. His name is writ=
ten
with the sign of the road (Heru). Horus was the true vine, as the branch of
Osiris, who is himself the vine in person. Now the original of all these
identifiable characters could occur but once, and that prototype was Horus,=
or
Jesus in the cult of Atum-Ra. Horus says, "It is I who traverse the
heaven. I go round the Sekhet-Aarru (the Elysian fields=
).
Eternity has been assigned to me without end. Lo! I am the heir of endless
time, and my attribute is eternity" (Ritual, ch. 62). Jesus says, &quo=
t;I
am come down from heaven. For this is the will of the F=
ather
that every one who beholdeth the son and believeth in him should have etern=
al
life, and I will raise him up at the last day." He, too, claims=
to
be the lord of eternity. When Horus is "lifted up" to become
glorified and is "Horus in his glory" (ch. 78), "master of h=
is
diadem," he says, "I raise myself up." Then he adds," I
stoop upon the Atit-bark that I may reach and raise to me those who are in
their circles, and who bow down before me" as his worshippers (ch. 77).
"And I," says Jesus, "if I be lifted up out of the earth (as
Horus was lifted up from out the nether-world), will draw all men after
me" (John xii. 32, 33). Horus says, "I open the Tuat that I may d=
rive
away the darkness." Jesus says, "I am come a light into the
world." Horus says, "I am equipped with thy words of power, O
Ra" (the father in heaven) (ch. 32), "and repeat them to those who
are deprived of breath" (ch. 38). These were the words of the father in
heaven. Jesus says, "The Father which sent me, he hath given me a
commandment, what I should say and what I should speak. The things therefore
which I speak, even as the Father hath said unto me, so I speak" (John
xii. 49, So). "The word=
which
ye hear is not mine, but the Father's who sent me" (John xiv. 24).
Horus repeated to his followers that which his father Osiris had said to hi=
m in
the early time (Rit., 78). Jesus says, "As the Father taught me, I spe=
ak
these things" (John viii. 28). "All things that I heard from my
Father I have made known unto you" (John xv. 15). Horus comes on earth=
to
report what he has known and heard and seen and handled with the father.
"I have touched with my two hands the heart of Osiris." "That
which I went to ascertain I have come to tell." "I know the
mysterious paths and the gates of Aarru (or Paradise=
)
from whence I come. Here am I, and I come that I=
may
overthrow mine adversaries on earth, though my dead body be buried"
(Renouf, ch. 86).
Horus eats the bread of Seb on earth, but=
he
teaches the manes in Amenta to pray for the bread of heaven. Let him ask for
food from the Lord, who is over all (ch. 78). In this we have the germ of t=
he
Lord's Prayer addressed to "our Father in heaven" for" our d=
aily
bread": Ra being the heavenly father of Horus and the supplier of food=
to
souls; the daily giver of eternal life, that was
represented by the typical seven loaves of plenty. There is a prayer in the
Ritual (ch. 71) which opens with an address to the Lord of Heaven who
"reveals himself, who derobes himself, and presents himself to the
earth" in the person of Horus his son, the divine hawk or soul that
900 ANCIENT EGYPT
pierces through the veil of the tab=
ernacle.
It is here referred to for the refrain which occurs seven times over - &quo=
t;May his will toward me be done by the =
Lord
of the one face," that is, by the one and only God who is the fath=
er
in heaven, he who "revealed himself, who disrobed himself, and present=
ed
himself to the earth" (Renouf, ch. 71) in the person of his beloved so=
n.
Horus who comes from heaven says, "I=
am
the food which perisheth not, in my name of the self-originating force"
(Rit., ch. 85). Jesus says, "I am the bread of life. This is the bread
which cometh down out of heaven that a man may eat thereof and not die. I am the living bread which came down out of heaven" (Jo=
hn vi.
48-51). Horus was not only the bread of life derived from heaven and=
the
producer of bread in the character of Amsu the husbandman; he also gave his
flesh for food and his blood for drink. This, however, was not in the canni=
bal
form of human flesh and blood, but as the typical calf or the lamb. Jesus s=
ays,
"The bread which I will give is my flesh." "Except ye eat the
flesh of the Son of man and drink his blood ye have not life in
yourselves," that is, in the human form, which is proclaimed to be the
bread which came down out of heaven (John vi. 53, 58). Horus says, "I =
am
the possessor of bread in Annu. I have bread in heaven =
with
Ra" (ch. 53A). "There are seven loaves in heaven at Annu w=
ith
Ra" (ch. 53B). Ra is the father in heaven. He is the provider of the b=
read
of life that is given by the son, and by Jesus in the Gospel. Jesus says,
"My Father giveth you the true bread out of heaven. For the bread of G=
od
is that which cometh down out of heaven, and giveth life unto the world,&qu=
ot;
that is, in the person of Jesus or of Horus. "Jesus said unto them, I =
am
the bread of life "'(John vi. 32-35). Jesus=
, like
Horus, is the giver of the water of life which likewise cometh from the Fat=
her
(John iv. 10 and vii. 37). "Now on the last day, the great day of the
feast, Jesus stood and cried, saying, If any man
thirst, let him come unto me and drink. He that believeth on me, as the
scripture hath said, out of his belly shall flow rivers of living water&quo=
t;
(John vii. 37, 38). In passing, we may notice that the great feast correspo=
nds
to the Uaka festival by which the return of the water of life in the inunda=
tion
was celebrated; and that Osiris was the lord of the water as well as of the
wine. Moreover, the miracle of converting water into wine is very simply il=
lustrated
by the picture of Osiris as the vine and also as the water of renewal in wh=
ich
the vine springs out of the water of life that issues
from beneath his throne. On the ground of natural fact, Osiris was the wate=
r of
life to the land of Egypt in the inundation of the Nile.
He was adored in the temple of <=
st1:PlaceName
w:st=3D"on">Isis at Philae as
"Osiris of the mysteries, who springs from the returning waters."=
He
was the water of life to the souls in Amenta; and in the eschatology Osiris=
is
the water of life in Hetep, the paradise of peace, to spirits perfected. In=
the
Ritual, Horus is the son of God through whom is given the water that cometh
from the father, which is called the Ru of Osiris, the divine liquid that f=
lows
from him as the ichor of life. Horus speaks of quenching his thirst with the
drops (the Ru) of his father Osiris. So Jesus draws and drinks and gives dr=
ink
from the well of living water which is the father's; not the well of Jacob
(John iv. 10, 15), but a well of water springing up unto eternal life.
THE SAYINGS OF JESUS 901
Again and again, the status and character=
of
Jesus as the Sayer in the Gospels are only to be determined by the mythical=
or
mystical relationship. "Before Abraham was, I am," is one of the
sayings ascribed to the supposed historical Christ. Abraham is of course
referred to as the typical progenitor of the Jews. So in the Gospel of Thom=
as,
or Tum, the child-Jesus says to his earth-father Joseph, "It is enough=
for
thee to see me, not to touch me. For thou knowest not w=
ho I
am. If thou knewest thou wouldst not grieve me. And although I am now
with thee I was made before thee" (ch. 5). The son who existed before =
the
father claims an immense antiquity, as a character entirely mythical, but if
the statement were made a hundred times over in the märchen the meaning
would be the same. It is a saying of the Divine Child who came into being
earlier than God the Father as the offspring of the Virgin Mother who is Je=
sus
the fatherless Child of Mary in the Gospels, and of Neith or Iusaas in the
Ritual. Joseph also plays the part of Seb, the father, to Horus on earth.
"Seb giveth me his theophanies," says Horus, but "more power=
ful
am I than the lord of time (Seb), I am the author and the master of endless
years" (Rit., ch. 82) as an image of the Eternal.
In the inscription of Hatshepsu, the
child-Horus is called "the elder of his mother's husband." That i=
s,
he was older than Osiris, who became the father according to the later
sociology (Obelisk of Karnak, I. 4). Such is the sole gr=
ound
of origin upon which the father can be later than the son whether his name =
is
Atum, Osiris or Abraham.
The sayings involve a sayer who became the
typical teacher in person as Horus in the Osirian cult and Iu-em-hetep in t=
he
religion of Atum-Ra, or Iao of the Egypto-gnostics in the Pistis Sophia. These are mentioned in the texts as the divine
enunciators of the "sayings." Each of them is a form of the sayer,
word, logos, announcer, or revealer in person, precisely the same as the Je=
sus
of the gospels, whether Apocryphal, Egypto-gnostic or Canonical. The elder
Horus was the virgin's child; he imaged the soul in matter, or, the body-so=
ul
in the life on earth. He was the teacher of the lesser mysteries in the
mythology. He was solar; hence the leader of that glorious company of the
twelve now stationed in the zodiac as rowers of the bark for millions of ye=
ars.
The primary twelve were the great gods of Egypt twenty thousand years a=
go as
the twelve powers that rowed the solar bark for Ra around the circle of the
zodiacal signs. They became the AEons of the gnostics, twelve in number. As
preservers of the light, they were twelve teachers in mythology, twelve
followers of Horus who are the twelve apostles or disciples of the
Egypto-gnostic Christ; the seven and five being grouped together to constit=
ute
the twelve.
At his second coming when Horus of the
resurrection rose again as a spirit in the image of the holy ghost - he bec=
ame
the teacher of the greater mysteries to the twelve who likewise had attained
the status of spirits in the eschatology, and who were now the twelve to wh=
om
twelve thrones were promised in the heaven of eternity. <=
/p>
Horus the word in person was the sayer to=
whom
the sayings were assigned. Hence the "sayings," attributed to Iu-=
em-hetep
and Hartatef in Egyp=
t:
the one as child of the mother; the other as son
902 ANCIENT EGYPT
of the father who wore the Atef-crown of At=
um-Ra.
Now this mystical "word" of the mother, and
the word-made-truth in Har-Mat-Kheru are both apparent in the opening chapt=
er
of the Gospel according to John. "In the beginning was the word,"=
he
says; as it had been in Iu-em-hetep, or child-Horus. "And the word bec=
ame
flesh," which it did in the virgin-blood of the immaculate Isis or of Hathor-Iusaas. The doctrine of the second
Horus follows, but is inserted parenthetically. "And we beheld his glo=
ry;
glory as of the only begotten from the father." But the Jesus of the
genuine legend was not yet begotten by or from the father. He was begotten =
or
christified in his baptism. Matthew has it that when Jesus was baptized he =
went
up straightway from the water; and lo the heavens were opened unto him, and=
he
saw the Spirit of God descending as a dove, and coming upon him; and 10 a v=
oice
out of the heavens, saying, This is my beloved son (ch. iii. 16, 17). In the
original transformation scene this occurred when the child of the mother ma=
de
his change into the beloved son of God the father at the time of the baptis=
m in
the Osirian mystery of Tattu (Rit., ch. 17). It was in his resurrection from
the dead, here represented by the rising from the water, and becoming
bird-headed as a spirit, that Horus became the beloved son of the father (R=
it.,
ch. 9). John then proceeds to describe the transformation of Jesus in his baptism when "the spirit
descended as a dove out of heaven, and it abode upon him," which change
had already taken place before the glory of the father could have been visi=
ble
in the person of the son. Now, this word that was in the beginning had alre=
ady
manifested as the "sayer" of the sayings in the Ritual. This is he
who says, "I have come forth with the tongue of Ptah and the throat of
Hathor (Iusaas) that I may record t=
he
words of my fatlter Atum with my mouth." That is, as the utterer of
the" sayings" which were ascribed to the Egyptian Jesus as Iu-em-=
hetep,
the son of Hathor-Iusaas and Atum-Ra. We have no need to go further back for
the beginning of the Word, as utterer of the sayings. The canonical Gospels=
are
based upon the "sayings" of Jesus; the Jesus that we claim to have
been the son of Atum at On; genealogically, the
grandson of Ptah at Memphis,
and the author of the books of wisdom attributed to him as the Jesus of the
Apocrypha, and Gospels of the Infancy.
Enough has been cited to show that the
revelation ascribed to Jesus, the Christ of the canonical Gospels, had been
previously published in the Ritual of the resurrection and uttered by Iu th=
e Su
of Atum-Ra (Iusa=3DJesus or Tum =3D Thomas), who was and is and ever will b=
e the
Egyptian Jesus independently of any personal historical character.
The Egyptian Ritual contains the
"sayings" or the words of wisdom that were attributed to Ra the
inspiring holy spirit. As god the father this was Tum (or Thomas). The utte=
rer
of the "sayings" "with his mouth" was god the son, Iu (or Iu-em-hetep) the Su (son) who was Iu-Su, the
ever-coming son in the religion of Annu, and Iusu when rendered through the Greek is 3<=
/span>0<=
/span>F<=
/span>@<=
/span>&O=
slash;H<=
/span> or Jesus.
A large part of the Egyptian Book of the =
Dead
consists of "sayings." The forty-second chapter contains at least
fifty sayings uttered by Horus in p=
erson
respecting himself, his father and his work
THE SAYINGS OF JESUS 903
of salvation. These are the sayings of H=
orus, or
of the Osiris by whom they are repeated in character. And as Horus the divi=
ne
word in person is the Lord whose name of Heru signifies the Lord, these say=
ings
of Horus are the Logia Kuriaka;
assuredly the oldest in the world, which we have now traced to Iu-em-hetep,=
the
Egypto-gnostic Jesus as the sayer for Atum-Ra. These might be called the
sayings of Ra or Horus, of Tum or Thomas, of Iu =
or Iu-em-hetep,
of Aan, Taht or Hermes. But above all other names or titles they were known=
as
the words of Mati.
Also, the Gospel of the Egyptians, repres=
ented
by the Ritual, was the Gospel according to Mati (or Matiu, with the U,
inherent). And as Mati was inculcated by means of the sayings, the sayings =
in
the Ritual are the sayings of Mati as the words of truth, justice, law, and
rightfulness, and the revelation of the resurrection. In Dr. Birch's
translation of "the funeral Ritual" he has given the word "M=
ati"
as a title of Taht-Aan the divine scribe; and from this title the present
writer deduced the names of Matthias and Matthew, as the true reckoner, the
just reckoner, and keeper of the tablets for Maat; in the hall of Maat.
Taht-Aan might be designated Mati. But, whether we take the word Mat; as a
proper name or title of the scribe Taht (whether called Hermes, Aan or Mati=
),
he was the recorder of the sayings or Logia
Kuriaka in the Ritual. But even if we do not take the name of Mati to b=
e a
title of Tehuti, whence the names of Matthias and Matthew, the character
remains. Taht was the scribe in the Maat or judgment-hall, also the recorde=
r of
the sayings that were given by the Father in Heaven to be uttered by Horus,=
and
written down by the fingers of Taht. Now, according to the often-quoted
testimony of Papias, recorded in his last "commentary" on the
"sayings of the Lord," the basis of the canonical Gospels was lai=
d in
a collection of sayings that were attributed to "The Lord." He te=
lls
us that Matthew wrote the sayings in the Hebrew dialect, and everyone
interpreted them as best he was able. This was the current hearsay on the subject as reported by Papias, Bishop of Hierapo=
lis.
And here we might repeat, in passing, that the sayings of Horus the lord in=
the
Ritual were collected and written down by Taht-Mati the scribe, and that
Matthew, or Matthias, corresponds to Mati both in character and by name. We
have no further use for the statement beyond noting that the extant Gospel =
of
Matthew was evidently founded on a collection of those "wise sayings, =
dark
sentences and parables" that constituted the wisdom of the Egypto-gnos=
tic
Jesus, one late version of which has been preserved in the Book of
Ecclesiasticus, entitled "the wisdom of Jesus." The present writer
has previously suggested that the "sayings" collected by Matthew,
which Papias had heard of as the source of the Christian Gospels, were a fo=
rm
of the sayings of Mati collected from the papyri of the Ritual. The Catholic
Christians were sorely troubled about the Egypto-gnostic Gospels in possess=
ion
of the "heretics" when they came to hear of them. These are
especially associated with the name of Valentinus, an Egyptian gnostic, who
came with these Egypto-gnostic Gospels from Alexandria, and to whom Pistis Sophia and the "Gospel of Truth" have been
attributed. The "Gospel of Truth," known to the Valentinian gnost=
ics
as Egyptian, is
904 ANCIENT EGYPT
the Gospel of Mati, or a collection of the s=
ayings
of Mati =3D Matthew. The Logia of Matthias was the authentic gospel of the
Carpocratean gnostics. Clement of Alexandria
quotes from the "Traditions of Matthias" two sayings which are no=
t to
be found in the canonical Matthew. This proves the existence of other sayin=
gs,
oracles and divine words than the canonical in the time of Clement, which w=
ere
assigned to Matthias =3D Mati. These sayings and traditions were acknowledg=
ed as
genuine by the gnostic followers of Carpocrates, Valentinus and Basilides, =
who never did acknowledge any historic=
al
founder, and whose Christ was the Egypt-gnostic Jesus - he who was the
utterer of the sayings and traditions first written down by the divine scri=
be
Taht-Aan =3D John; or Taht-Mati =3D Matthew.
In writing his Gospel, Basilides appealed=
to a
secret tradition which he had received from
Matthias; and Hippolytus reports that this secret tradition was derived=
by
Matthias during his private intercourse with the Saviour. But the gnostics
never did acknowledge any historic saviour. Their Christ was Horus, or the
non-historical Jesus, and therefore the private intercourse of Matthias with
the Saviour was that of Mati with Horus the Christ of the Ritual which cont=
ains
the history of that intercourse.
We are told that it was after his Resurrection that Christ revealed the true gnosis to
Peter, John and James. (Clem. Alex. Eusebius, H.E. 2, 1). But it was only t=
he
spiritual Horus or Christ that could reveal the true gnosis, which is here
admitted versus the historic personage. This revelation is post-resurrectio=
nal,
the same as with the gnostic Jesus in the Pistis
Sophia who expounds the mysteries to his twelve apostles on Mount Olivet
after he has risen from the dead. The "Manifestation of Truth" is=
the
title of the great work of Marcus the gnostic in the third century. The lost
work of Celsus was the Word of Truth or Logos Alethea. In these instances t=
he
gospel is that of truth, the word of truth; the true gospel. And the gospel=
of
Mati, we repeat, is equivalent to the gospel or the sayings according to
Matthew which had been heard of by Papias as the nuclei of the canonical
Gospels. Epiphanius, in speaking of the "Sabelian Heretics," says,
"The whole of their errors and the main strength of their heterodoxy t=
hey
derive from some apocryphal books, but principally from that which is calle=
d the
Gospel of the Egyptians (which is a name some have given to it) for in that many things are proposed i=
n a
hidden, mysterious manner as by our Saviour" (Ad. Haeres,
26, 2), just as they are in the sayings of the Ritual, the sayings of Harta=
tef,
Iu-emhetep or the sayings of Jesus. In his tirade against gnosticism Augustine echoes the name of Mati (for trut=
h) and
shows its twofold nature in a peculiar way as "The Truth and Truth." He says of the gnostics: "They =
used
to repeat 'Truth and Truth,' fo=
r thus
did they repeat her name to me, but she was nowhere amongst them; for they
spoke false things, not only concerning thee who art the Truth in Truth, but even concerning the elements of this world =
of
ours, thy creation; concerning which even the philosophers, who declared wh=
at
is true, I ought to have slighted for love of thee, O my father, the supreme
God, the beauty of all things beautiful. O truth! truth=
!
how inwardly did the marrow of my soul sigh afte=
r thee
even then, whilst they were perpetually dinning thy name into my ears, and =
THE SAYINGS OF JESUS 905
after various fashions with the mere voice, and with many
and huge books of theirs." (The Gnostics and their Remains, King, p. 157.)
The Book of the Dead or Ritual of the res=
urrection
virtually contains the Gospel of the Egyptians which was assumed to have be=
en
lost. This is the Gospel according to Mati or Matiu, the original, as we
maintain, of that which Papias attributes to one "Matthew," and w=
hich
was a collection of the sayings assigned to the Jesus whom the non-gnostic
Christians always assumed to be historical. The Ritual preserves the saying=
s of
the Egyptian Jesus who was Iu the Su, or Sa of A=
tum-Ra
and Iusaas at On, and who was otherwise known as the Lord in different Egyp=
tian
religions. This was the sayer to whom the sayings are attributed in the &qu=
ot;Festal
Dirge" (Records, vol. iv.,=
p. 115),
and also in the Ritual and other Hermetic Scriptures. And now we have a for=
m of
the genuine Gospel of the Egyptians in the Ritual itself. This is the origi=
nal Evangelium Veritas: the Gospel acc=
ording
to Mat; =3D Matthew; to Aan =3D John; or Tum =3D Thomas. From this we learn=
, by means
of the comparative process, that the literalizers of the legend and the
carnalizers of the Egypto-gnostic Christ have but gathered up the empty hus=
ks
of Pagan tradition, minus the kernel of the Gnosis; so that when we have ta=
ken
away all which pertains to Horus, the Egyptognostic Jesus, all that remains=
to
base a Judean history upon is nothing more than an accretion of blindly
ignorant belief; and that of all the Gospels and collections of "Sayin=
gs"
derived from the Ritual of the resurrection in the names of Mati or Matthew,
Aan or John, Thomas or Tum, Hermes, Iu-em-Hetep or Jesus, those that were
canonized at last as Christian are the most exoteric, and therefore the
farthest away from the underlying, hidden, buried, but imperishable truth. =
APPENDIX.
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