Ancient Egypt: The Light of the World by Gerald Massey

Book 12 of 12

THE JESUS-LEGEND TRACED IN EGYPT FOR TEN THOUSAND YEARS

[Page 727]THE Messianic mystery which has caused unparalleled mental trouble to the world did not originate with, nor was the solution to be found in, the biblical collection of the Hebrew writings. The Egyptian “mesu”, to anoint, and as a name for the Anointed, is earlier than the Jewish Messiah. Nor would there have been 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 plenty 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 inundation 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 aeonian, 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 child in whom a saviour was at length embodied as a figure of eternal source. At the foundation of all 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 [Page 728] sacrifice of self, not for the sins of the world, but for human sustenance. This voluntary victim took the parent’s place, 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, where 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 virgin’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 peace, was born into the world at Memphis 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 existence twenty thousand years ago (Herodotus, 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, Aten, 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-hetep became the representative of Atum-Ra. His mother’s name at On was Iusãas, she who was great (as) with Iusa or Iusu, the evercoming 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 IusГЈas 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 annual circuit of the sun. The birthplace of the Inundation and the Grapes was figured in or near the sign of Virgo or the Virgin, the mother of the child who brought 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 followed in the movement of Precession. And thus the new beginning for the present quest 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 [Page 729] made for Atum, in the likeness of which the future 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-Greek planisphere is the grape-vine. This is the tree still represented by the female vine-dresser and the male grape-gatherer in the Decans of Virgo (Higgins, W. H., Arabic Names of the Stars). Orion rose up 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 brewed 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 IusГЈas was a form of Hathor. The fulfilment of the primitive promises of the coming child 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 continued in the solar cult, from this, the starting-point, with Sothis now as the announcer 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 and 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 therefore of salvation. Also there was but one date for the birthday of the child, namely, the first of the month Tekki (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 remained for ever fixed in heaven. Time in the ordinary year was always kept and reckoned by the recurring seasons; firstly by the Inundation. In the great year this 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 change of pole-stars or the backward lapsing of the equinoxes being observed and registered by the astronomers. It was solar time, which had to be continually 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, [Page 730] which was dependent on the revolution of the sphere.
The Great Bear, hippopotamus or crocodile, was then the Stellar bringer-forth 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 year of the Inundation to travel from sign to sign around the circuit of the world’s great year.
Fourteen thousand years ago the vernal equinox 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 other subjects he wrote on was astronomy, and he testifies to the fact that the festival of Isis, which was celebrated in his time at the autumn 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=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 constellated in the planisphere the last time the equinoxes entered them, which was about the 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 death 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 the Bennu=Phoenix. 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 manifestor 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” (ch. 42). He calls himself “the persistent traveller on the highways of heaven”, which he surveys as “the everlasting one”. “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 years 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 next 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 Osiris comes to witness [Page 731] the judgment on the mount of glory (Rit., ch. 136 B), 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 vignette to ch. 18,
and the one in the centre is the lion of the double lions=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 foundations of the eternal house (Rit., ch. 17). That is, in building the new heaven which was based upon the equinoxes in the circuit of precession, at a certain starting-point, including all the previous foundations laid by Ptah and Taht, Shu and Sut, and by the first great Mother in the Heptanomis.
It is a tradition common to the Quichés, 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 the children of the first Bushmen had been sent up to the summit of the Mount that the sun was launched to give light to the South African world (Bleek, Bushmen Folk-Lore, p. 9). So in Egypt it might be said there was no sun before the creation of Ra, when Atum issued from the lotus on the day of “Come thou to me”. It is stated in the 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 starlight which preceded day in accordance with the mythical representation.
Atum-Horus 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, instead 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 greater 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 determined 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 always 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”.
Another 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 house on either side of the Zodiac excepting the sun and moon; these had but one house between the two — that is, in the [Page 732] lion-sign; or rather, the lion-sign was the only double house of the Zodiac, and this was of necessity founded at the place of the equinox. The double house of the astrologers is identical with the great hall of Mati, the place where the balance was always set up in whichever sign 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 science 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 MeroГ« 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 factor 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 out of one group of stars upon the ecliptic into another; which sometimes coincided 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 twins, 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 constellation 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 IusГЈas. 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 until 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 the 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 lions; and reborn 2,155 years later as a beetle, see Hor-Apollo, I, 10). Also the ass, another zootype of Iu, is figured in this sign of the beetle or crab. Here, 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 therefore 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 [Page 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-Iusãas, 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 lunar 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 gives the name of “Meri”, and but for the cow-headed Hathor-Meri there would have been no human Mary as a virgin mother in the Jesus-legend. Hathor-Meri 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 brought forth as a young lion in the house of the lions, as a scarabaeus in the sign of the beetles, and now was manifested as the calf in the sign of the bull. And 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 passed into the zodiacal house, stable, or byre of Taurus. In re-erecting the house of heaven on earth when it was going to ruin, or, at the end of the period, King Har-si-Atef says he has built the stable 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 Iusa 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 thousand 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 was the knowledge that was in possession of the Wise Men, the Magi, the Zoroastrians, Jews, Gnostics, Essenes and others who kept the reckoning, read the signs, and knew the time at which the advent was to occur, once every fourteen lifetimes (14x71-2 years), in the “house of a thousand [Page 734] years”, or once every 2,155 years, when the 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 sign 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 fulfiller of the cycle was Jesus or Horus, that “Lamb of God”, who is supposed to have become historical 2,410 years later to take away the sins of the Christian world.
Before passing on to follow the vernal equinox 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 changed 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 world 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 living witness to the birth of Jesus from the fish’s mouth, as it was in the beginning for Iusa or Horus of the Inundation. This will also explain why Ichthus, the fish, is a title of Jesus in Rome; 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 bread of life, or Iu the Su (son) of Atum-Ra. For instance, the wheat-harvest in Egypt coincides with the Easter equinox, and always has done so since wheat was grown 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 the sign of Pisces. According to the table of the months at Edfu and the Ramesseum, 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 with the month Tekki or Thoth. From Thoth, the first month, to Rannut-Parmuti, the 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 into the sign of Pisces, where the ever-coming one, the Renewer as the eternal child 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 IusГЈas and the bread of Nephthys was astronomically dated to occur and appointed to take place in Bethlehem of the Zodiac about the year 255 B.C., at the time [Page 735] when the Easter equinox entered the sign of Pisces, 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 Nephthys in the house of bread.
Horus, or Jesus, the fulfiller of time and law, the saviour who came by water, by blood and in the spirit, Horus the fish and 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 Ichthus 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 legend, 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 the footprints of the
typical fulfiller through all the cycles and epicycles of renewing time.
The type of sacrifice once eaten in the totemic or mortuary meal, as the fish, is still partaken of on Good Friday as the image 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 the 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”. (Petrie, Egyptian Tales, 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 Atum; 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 riding 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 was roasted on the cruciform spit to image the Crucified upon the cross at Easter, 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 son of the father was the son of God, an especial type with the Sebek-heteps. When 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 been eaten as a typical sacrifice thousands of years before when the crocodile was 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 [Page 736] was entering Pisces in the circuit of precession, where the female bringer-forth was figured as the mother-fish, instead of the 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 Messiah 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 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 fish, or otherwise personified as the “historical Jesus”. This is illustrated in the Catacombs, where the fish emaning Jonah from its mouth has 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 were known by name as the Pisciculi. “Ichthus” also was the secret password and sign of salutation betwixt the Christian Pisciculi.
Bryant copied from an ancient Maltese coin 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 from the water as a fish and by the fish, but who is here portrayed in a human form with the fish’s mouth for a mitre on his head. (Bryant, v. 5, p. 384.) The wearer of the os tincae on his head is not only the fish-man in survival, the petticoated Pope is likewise a figure of the ancient fish-woman; she who sat upon the waters and on the seven hills of the celestial Heptanomis as a water-cow, who brought forth from the mystical mouth of the fish. The Pope is dressed in the likeness of both sexes. The “os tincae’ 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 antique as when the ancient Wisdom was first figured as the female fish, the crocodile, 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 the same that was uttered of old as a fish by the ancient mother-fish with the os tincae or mouth of utterance from 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 Horus 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 the fish. Thus, as previously demonstrated, the proper date for the commencement of Christianity or equinoctial Christianity is somewhere about 255 B.C.
One of the most perfect illustrations of fulfilment attained by the mythos may be studied in a scene that was copied from the Roman [Page 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. These 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 sacrifice; 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 together 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 khuti in the lesser bear.
In his various advents Horus was attended by the seven great spirits termed his seshu, or his servants.
So Jesus, according 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 understanding; (4) the spirit of counsel; (5) the spirit of might; (6) the spirit of knowledge; (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 became 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 may 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; the 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 head, or why the so-called “Star of Bethlehem” should be figured with eight 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 Marcion and of Marcelina. Several of these pictures contain the group of the seven great spirits who were with [Page 738] Horus of the Resurrection at his advent in the sign of Pisces, as they had been with him in the previous signs 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. 1) and one from Bosio (Rom. Sott.). 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 bread in front of them (Lundy, Monumental Christianity, figs. 169 and 171).
Now, there is nothing whatsoever in the canonical Gospels to account for or suggest the eight basketsfull of cakes which are somewhat common in the Catacombs. These we claim to be a direct survival from the Egyptian; the eight loaves or cakes which are a sacred regulation number in the Ritual. According to the Rubrical directions appended to chapter 144 it is commanded that eight Persen loaves, eight Shenen loaves, eight Khenfer loaves, and eight Hebennu loaves are to be offered at each gate of the seven arits or mansions of the celestial Heptanomis. These 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 Resurrection and solemnizing of the Eucharist. The seven persons present with the Lord are 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 “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 with 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, which 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 the table of the seven personages who have been termed the “Septem Pii Sacerdotes” (Northcote 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, nigh 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 child 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 adult 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 [Page 739] the four quarters established by Ptah for his 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 positions 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 son in the astronomical mythology. Horus in the autumnal equinox was now succeeded 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 them the two times remain equinoctial, 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 double 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 equinox is acknowledged in the Egyptian Book of the Divine Birth. The celebration of 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 “Book of the Divine Birth”. Also, it was commanded in the calendar of Esné 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 word, 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 Plutarch, the first as manifestor for Isis, the Virgin Mother, the second as Horus, the Son of God the Father, when he tells us that “Harpocrates (Har the Khart, 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 brought to bed after the vernal equinox” (Of Is. and Os., ch. 65). Here are the three months between the two birthdays which were celebrated at the two festivals now known as Christmas and Easter. Two different birthdays were likewise assigned to the Greek Apollo. One of these was commemorated by the Delians at the time of the winter solstice; the other by the Delphians in the vernal equinox.
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 annually at the [Page 739] 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 celebration 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 Plutarch, 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, and 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 third day. In the month-list of the Ramesseum, Tybi is the month dedicated to Amsu, the Horus who arose from the dead in Amenta, and who was crowned as conqueror on the third day — that is, on December 27th=Tybi 1st. There are several symbols of this resurrection on the third 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 free, as ruler in Amenta, the earth of eternity. Thirdly, Horus the child is 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 figure of the god rerisen,
and a type of eternal stability in the depths of the winter solstice. Thus the resurrection on the third day was in Amenta and not upon this earth.
The Egyptians celebrated their festival of the resurrection every year, called the feast of Ptah-Sekari- Osiris, in the month Choiak (November 27th, December 26th, Alexandrian year). The rite is otherwise 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 solemnized 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 festival 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 25th, 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 feast 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 agreement with the ten nights of the mysteries (Rit., ch. 18). In the scene copied from 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 Sebau. 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 resurrection. The king, as representative of Horus who reconstitutes [Page 741] his father, with the aid of the royal relatives and a priest, pulls the pillar upright. Four priests bring in the usual table 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 standing by says of them, “I seize Horus shining in truth”. Then follows a great flogging scene, in which fifteen persons beat each other mercilessly with their sticks and fists; they are divided into several groups, two of which, according to the inscription, represent the people of the town Pa and of the town Tepu. 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 the noble Tat-pillar is re-erected”.
Raising the Tat-pillar was typical of Horus 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 resurrection, symbolized by this re-erection of the Tat, are Osiris, Isis, Nephthys, and Horus the avenger of his father. Thus in reerecting the Tat, Amenhetep III, with his queen Ti and one of the royal princesses were personating Horus the avenger and the two divine sisters in the resurrection of Osiris. (Rit., ch. 18.)
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 mysteries of Ptah, and later of Osiris — as it was in the beginning, when the death was that of the old year and the rebirth that of the new year; otherwise, the death of Osiris and the birth of Horus, or the death of Atum and the rebirth of Iusa. The new year came to be reckoned from the shortest 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 were 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 death 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 [Page 742] in the
divine form, as Horus of the resurrection 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 new 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 Tekki (or Thoth) as the year of the great Bear and the inundation, began upon the 25th 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 kept by means of the festivals, and these were
redated age after age from old style to new. The decree of Canopus is both explicit and emphatic on the necessity of correctly readjusting the calendar to the lapse of time, whether in the Sothiac 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” 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 and to correct the calendar. At this time the so-called “sacred year” was for the last time readjusted. This 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 degrees 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 360x71-2=26,000 years.
In this corrected calendar the first of Choiak, which fell on October 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 days 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 determined 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 Rome.
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 from 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 [Page 743] so B.C. The inscriptions show that this rebuilding of the temple was attributed to Augustus. He never was at Denderah in person, but the ruler in Rome was assigned the place of the king or Pharaoh in Egypt as rebuilder of the temple 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 astronomical. 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 worship. 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 upon
a supposed historical Jesus of Nazareth. Thus the festival now dated Choiak 29th in the Alexandrian year had been celebrated 3,000 years earlier in the sacred 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 Christmas Day is a survival of the ancient Uaka festival, with which the rebirth of the Nilotic year was celebrated with uproarious revellings and rejoicings, as the festival of returning food and drink. It was at once the natal-day of the 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 time, 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 lived 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 fish as the bringer of food and drink [Page 744] on which the salvation of the people depended; 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 drink; 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 winebibber who comes eating and drinking.
In this way the birth of the child at Christmas 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=the equinox passing through the five signs, that 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 other 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 credulity 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 figure 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 birthday of the Messiah now celebrated on the 25th of December had been celebrated for 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 rectified 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 was erroneously dated. Through all the ten or eleven millenniums intervening the Messu
had periodically manifested in the annual inundation and as the fulfiller of time in the house of a thousand years, whilst the Easter equinox kept travelling and the birthplace shifting, [Page 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 eschatology; 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 least 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 Satan 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 season 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 deluded idiotai who dreamt the astronomical forecast had been fulfilled in Hebrew prophecy and in veritable human fact, through their ignorance of sign-language 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 adult, 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 opinion 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 conception 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 place. 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 sky, 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 in the vessel, and those who handled did not handle it, and those who took hold did not lift, and those who presented it to their mouth did not present, but the faces 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; and I looked at the stream of the river, and I saw that the mouths of the kids were down, and not drinking; and everything which was being impelled forward was intercepted in its course”. There can be no doubt of this description being equinoctial. It is a picture of the [Page 746] 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 reckoning.
This duality of the divine birth at Christmas 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 never 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=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; whereas there is no death at Christmas in the Christian scheme to be celebrated before Easter 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 explained 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 fifteenth 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 Heliopolis” (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 [Page 747] seventh, or night and day, corresponding to the Jewish Sabbath. Osiris entered the moon on the sixth day of the month. The seventh was the feast-day, when “couplings and conceptions did abound”. This was celebrated in Annu, 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 day, 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 halfmonth (fifteen days), which was correlated with the half-month, or tenait, of fourteen days in the lunar reckoning. The sixth of the month was a moon-day, on the night of which the love-feast of 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 Friday night. The next day was a phallic festival in celebration of the celestial conjunction; it was the day assigned to Sebek=Saturn in conjunction with his mother. The festival was
luni-solar; hence it was celebrated on the sixth and seventh of the month, like the Sabbath of the Jews, which is repeated 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 after 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, eight days later, on Sunday, the 15th of the month. These, however, were monthly at first, as the festivals of Osiris or Ra, and not weekly, as they afterwards became with the Jews and the Christians. The festival of Saturday as the seventh day of the month is Jewish. The Sabbath of Sunday, the day of Ra, is a survival of the festival celebrated on
the 15th 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 day 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 various 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 by the Roman Catholic Church as a commemoration of the Last Supper and the institution 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. [Page 748] 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 also 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, only 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 the 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 full moon in the equinox. The two dates for the Crucifixion are identical with these two possible dates for the equinox. There was a fortnight, or half-moon of fourteen days, and a halfmonth 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.
Thus the crucifixion assigned by the synoptics 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 human history. The festival of the seventh day is Jewish, and a festival of the eighth day was continued by the Christians. Barnabas (Ep. 15) says, “We observe 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 was Sunday, once a month, the day of 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 and Resurrection Pasch as a fifteen days” solemnity. Fifteen days (the length of time) was enforced by law of [Page 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 fifth century, and these were known as the feasts of Saturday and of the Lord’s day, or Sunday (Socrates, Hist. Eccles., 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 data to go upon. Both the dates and data were Egyptian, and these had been continued 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 demonstrated, according to the record of the mystery-teachers in the astronomical mythology 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 years 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 from 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 birth were in the sign of Virgo, or in Leo for the present purpose, reckoned by the movement in precession.
We shall find the virgin motherhood of Jesus, the divine sonship of Jesus, the miracles of Jesus, the selfsacrifice 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 IusГЈas 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 did I call my son” was true, but in a sense undreamt of by the Christian world. Such was the foundation of the Jesus-legend in the astronomical mythology with Horus of the inundation on his papyrus, or Iusa=Atum-Horus in the zodiac.
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 fictitious 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 IusГЈas, as the ever-coming Messianic son.
We have evidence from the pyramid of Medum that from 6,000 to 7,000 years ago the dead in 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 [Page 750] heaven itself was built. The Tat-cross 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, led by Apap and the Sebau in one domain, and by Sut and his seventy-two conspirators 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 suffered, 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 year 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 ✝ is a figure of time in the winter solstice. It is a modified form of the Tat of Ptah SYMBOL        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 this 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 mythology. 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 sustenance 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 universe. 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 seen to lie at rest in the eternal arms. And thus a cultus of the cross was founded many thousand years ago. The Christian doctrine of the crucifixion, with the human victim raised aloft as the sin-offering for all the world, is but a ghastly simulacrum of the primitive meaning: a shadowy phantom of the original substance. The doctrine had its beginning with an idea of up-bearing, but not in the moral domain. When the sky was suspended by [Page 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 nether-world, it also imaged the divine backbone of the universe. The Tat, was a figure of the pole and the four corners, which united in one the “five supports” or fivefold 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 type 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 pressure 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 Tat. The deceased arises from the tomb as the Tat. He says “I am Tat, the son of Tat” (Rit., ch. 1), or of the eternal 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 universe 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, Christ 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 sustaining force within the Tat may account for the legend of the gospel Jesus being the bearer of the cross on which he was to
suffer death. A resurrection of Osiris from death in the month Choiak is mentioned in several texts (as in the Pap. Biling. Rhind., II, 4, line 8, ed. Birch, plate 8) without giving the day of the month, but of course 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 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 Atum, 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 accordance 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 foot 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 foot through all the cycles of time, the original personification of him who lives in later legend as the “Wandering Jew”. [Page 752]
How often has it been confidently declared 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 modern 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 was the Apis called “the second life of Ptah”; one the Scarabaeus termed “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 children. 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 giveth 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 iconography 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 resurrection. The resurrection of Osiris, the mummy-god, is reproduced in the Roman Catacombs 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)








(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; Horus as the lion of the double force; Horus as Serapis; these and others were reproduced as Egyptognostic by gnostic artists in illustration of Egypto-gnostic tenets, 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 origins of Christianity. To Marcion of Pontus, for [Page 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 same as in the Ritual. The soul of Ra still issues from the sepulchre as the phoenix=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 panpipes in his hand as a figure of the All-one, that is, as Horus of the resurrection. 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 that 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 divinized (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 witnesses for Iusa, and not for an historical Jesus. Iusa in 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 the 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 way, 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 zootype 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 young 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 asses, he is
represented by the ass with the solar disc upon his head, at the sides of which are the two ears of an ass. According to Lefébure “he seems 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 (Vet. Mon. I. C., 3, p. 35). As Egyptian, the type is as old [Page 754] as the Kherefu, which were stationed in the 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, which imaged the double force of the young sun-god coming in the strength and glory 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-hetep in the canonical Gospels, but he does in the Church of Rome when represented by the little black bambino. A jewelled image of the child-Christ as a blackamoor 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 little 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 Aesculapius 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 the little black Jesus of the eternal city. According to local tradition the image of the black bambino was carved at
Jerusalem out of the root of a tree from the mount of Olives. 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 from the Asru-tree (ch. 42). But under one Egyptian type the tree of dawn is the bakhu or olive-tree, the “son of oil”, from 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 black bambino as a figure of child-Horus in his darkness, or Iu-em-hetep in Amenta. 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 meanings. From the time of the fifth
dynasty the Egyptian dead were buried “em-hetep” or “In pace” in the great resting-place of Amenta. This giver of rest was the leader of his followers into the kingdom of rest, [Page 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 said 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 and 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 author of the “Sayings” and writer of the Books of Wisdom. But it cannot even 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 Sayings 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 the 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 second 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 are the words of life that deliver the soul from second death in Amenta. Of chapter 70 it is said, “If this scripture is known upon earth he will come forth 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 dreaded second death; the rest describe the way of salvation together with the transformations and trials which have to be undergone in the course of working it out. Iu-em-hetep was pre-eminently the divine healer, the medicineman 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 [Page 755] 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 Embalmment” “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 much 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 son 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 Greek times. We find that a temple was erected for his worship at Sakkara between the Serapeum and the village 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 Alexandria 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 Christ.
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 themselves the Bishops of Christ are devoted to Serapis”. The very Patriarch himself (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 inscriptions at the Serapeum of Memphis, the ancient Egyptian Serapis was born of the Virgin Mother, when she was represented by the sacred heifer — a far earlier type than the mystical human Virgin.
Serapis 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 eight-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. There is no human portrait for the reason that there was no man.







Ancient Egypt - The Light of the World

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