Ancient Egypt: The Light of the World
A Work of Reclamation and Restitution in Twelve Books
Book 12 - Double Horus, or Jesus and the Christ
It was a saying of Philo’s that “the logos is double”. This it is as the double Horus, or as Jesus and the Christ, who was dual as manifestor for the Virgin Mother and afterwards for God the Father: double by nature, human and divine; double in matter and in spirit; double as child and as adult, double as the soul of both sexes. But when the word “logos” comes to be used for the divine Reason we are in the midst of Greek metaphysic and doctrinal mystification. These two, blended in one person, constituted the double Horus who was that double logos spoken of by Philo, the figure of which was founded, as Egyptian, on the two halves of the soul, or pair of gods in the mystery of Tattu (Rit., ch. 17). Horus in these two characters was Horus with the tress of infancy, and Horus who becomes bird-headed at the transformation in his baptism. In his first advent Horus is the sower in the seed-field of time; in his second he is the lord of the reapers in the harvest of eternity. In the astronomical mythos Horus was the king of one year. Naturally that was as ruler of the seasons in the annual circuit of the sun. As the prince of eternity he was the typical adult of thirty years, and lord of the Sut-Heb festival, who is called “the living Horus, the powerful bull, lord of the festivals of thirty years,” which are termed “the years of Horus as King” (Rec. of the Past, vol. 10, 34). This was the royal Horus in whom the child that was destined to be a king attained his manhood and assumed his perfect sovereignty.
As already shown, the genesis of the double Horus is portrayed in the Ritual (ch. 115). In this description ”two brethren come into being.” One of these was the wearer of the female lock, as the child-Horus. His birth was mystical. He was both male and female in person, or, as it is said, “he assumed the form of a female with a lock,” the sign of pre-pubescence in either sex, and hence a type of both. He is also called “the Afflicted One,” which denotes the mystery of the Virgin’s child. The second is “the active one of Heliopolis.” He is “the heir of the temple.” The first is also called the heir, and the second the heir of the heir. He has the divine might of “the son whom the father hath begotten.” This was “the only-begotten of the father.” Thus the “two brethren” were Horus the child who wears the long tress that is the sign of either sex, and Horus the adult who images the power and glory of the father as the god in spirit.
Iusa, the Jesus of On, like Horus in the Osirian cult, was born bi-mater. His two mothers were IusГЈas and Neb-hetep, the two consorts of Atum-Ra. These two mothers were at first two sisters in the mythos.
One of them was the mother in the western mountain, or later in the winter solstice; the other gave birth to Horus on the horizon in the eastern equinox. It follows inevitably that the Gospel-Jesus has two mothers who were sisters, and two places of birth and rebirth. When [Page 787] the mythology was merged in the eschatology, and Ra became the father in heaven, he is described as having two companions who are with him in the solar bark. In this text the two sister-mothers with whom Ra consorts in the “divine ship” are Isis and Nut, who are the bringers-forth of Iusa or Jesus in his twofold character: child-Horus at his first advent being the son of Isis (Har-si-Hesi) the earth-mother, and in his second advent, or rebirth in spirit, the son of Nut, the heavenly mother. Such is the origin of the two mothers who were two sisters, and two consorts in two places of birth and rebirth represented in the “historic” narrative by Nazareth and Bethlehem as the birthplace of the shoot or natzer in Virgo, and the house of bread in Pisces, which two places of birth corresponded to the two seasons of seedtime and of harvest in the old Egyptian year.
Not only had Horus two mothers, Isis the virgin who conceived him, and Nephthys who nursed him. He was brought forth singly, and also as one of five brothers. Jesus has two mothers, Mary the Virgin who conceived him, and Mary the wife of Cleopas, who brought him forth as one of her children. He, likewise, was brought forth singly, and as one of five brethren. Horus was the son of Seb, his father on earth.
Jesus is the son of Joseph, the father on earth. Horus was with his mother the Virgin until twelve years old, when he transformed into the beloved son of God as the only-begotten of the father in heaven. Jesus remained with his mother the Virgin up to the age of twelve years, when he left her to be about his father’s business. From twelve to thirty years of age there is no record in the life of Jesus. Horus at thirty years of age became adult in his baptism by Anup. Jesus at thirty years of age was made a man of in his baptism by John the Baptist. Horus in his baptism made his transformation into the beloved son and only begotten of the father, the holy spirit, represented by a bird. Jesus in his baptism is hailed from heaven as the beloved son and only-begotten of the father God, the holy spirit that is represented by a dove, which denotes the mystery of all mysteries concerning the origin of the Egypto-gnostic Christ.
The elder Horus came to earth in the body of his humility. The younger came from heaven to wear the vesture of his father’s glory. The first was the child of a baptism by water. The second is Horus the anointed or Christified; the oil upon whose face reflected the glory of the Father. This was the double baptism of the mysteries which is referred to in the Ritual by the priest who says, “I lustrate with water in Tattu and with oil in Abydos” (ch. 1). The duality manifested in Horus is shown when he is said to come into being as two brethren, the same that Pistis Sophia describes as “the Saviour-twins”; also when the transformer Kheper takes the form of two children - the elder and the younger (Litany of Ra, 61). Again, in the seventy-first chapter of the Ritual, Horus divinized is called “ the owner of twin souls, who lives in two twin souls,” now united in the eternal one. It is the potential duality of sex in the child-Horus that will account for Queen Hatshepsu being designated Mat-Ka-Ra, the true likeness of the solar god, called the golden Horus. She assumed the habiliments of both sexes in token that the divinity was [Page 788] dual, and that this duality was reproduced in the golden Horus whose various phases of twinship included the two souls of sex. The golden Horus was a supreme type because of the twofold nature of the soul. It was this duality of Horus that is referred to by Hatshepsu when she says “the two Horus-gods have united the two divisions (south and north) for me.” “I rule over this land like the son of Isis”; “I am victorious like the son of Nut” ; which two likewise constitute the double Horus (Inscription: Records, vol. 12, 134). It is said of the Osirian Horus in his twofold genesis from matter and spirit, “Horus proceedeth from the essence of his father and the corruption which befell him” (Rit., ch. 78). That is in the incarnation or immergence in matter as the opposite of spirit, according to the later theology. Matter was at this time considered to be
corrupt, and matter was maternal, but spirit was paternal and held to be divine. This will also explain the language of the Ritual applied to Osiris when he is spoken of as suffering decay and corruption, although inherently inviolate and incorruptible. The Osiris is embalmed in the divine type of him that never saw corruption. Yet Horus the child is born of Isis into the corruption of matter in his incorporation, and all the evil that was derived from matter or the mother-nature has to be purged away in becoming pure spirit like Horus at the second advent, when he has become the glorified, anointed, only-begotten son. These were the two halves of a soul that was perfected in oneness, when Horus the child was blended with Horus the adult in the marriage-mystery of Tattu, but not till then, and not otherwise. “The two Horus-gods” is a title of the dual Horus in the Pyramid-texts of Teta. The Olive is there said to be “the tree of the two Horusgods who are in the temples.” Horus proclaims himself to be the issue of Seb (or Earth) whose spouse is Isis, and affirms that his mother is Nut (ch. 42). That is as the double Horus. Horus the human soul on earth, and Horus as a spirit in Amenta; Horus born of two mothers who were two sisters, and who in the different theologies may be Neith and Sekhet; IusГЈas and Nebhetep; Isis and Nut; or two Marys, the two Meris who were at first the cow of earth and the cow of heaven. The child of Isis, the virgin heifer, was imaged as the calf, the red calf of sacrifice, also by the golden calf. After his death he rose again as the bull in the likeness of his father, Osiris, the bull of eternity. In the solar mythos he was born as a calf in the autumn equinox that became a bull in the Easter equinox when this occurred in Taurus. The type was repeated in the eschatology, when the manes is baptized to become the anointed in the character of Horus, who says, “I am the divine bull, son of the ancestress of Osiris” (Rit., ch. 147).
The story of Jesus in the canonical Gospels follows the totemic and mythical representation. Like Heitsi-Eibib and the human Horus he is the child of a virgin mother, the child of Mary only up to twelve years of age. Then the same change occurs with him as with the totemic youth at puberty. He waxes in force and stature, and is immediately “about thirty years of age.” This is the age of Amsu-Horus when he has made his transformation from childhood into manhood as the khemt or typical adult of thirty years, [Page 789] at which time he rises in Amenta as a sahu in the glorified body. The transformation of Horus who was a child of the mother alone, the immaculate virgin Neith, she who came from herself, is reproduced by Luke. When Horus the child transforms he is only twelve years of age. As a child with Mary Jesus “waxed strong and was filled with wisdom, and the grace of God was upon him” (Luke II. 40). The “grace of God” in Egyptian is termed “khemt” for grace and favour, and it is as Amsu-Horus that the child waxes strong and is in favour with, or endowed by, God the Father. The way in which he “waxed in stature” can be seen in the effigy of Amsu-Horus, the divinized adult who is the fulfiller at puberty, mythical in the vernal equinox, human in the harvest-field, and in the resurrection eschatological. But there had been no fecundator of a human mother by her own child since the days of utter and incestuous promiscuity until the time when the mythical Horus (or Jesus) was made human in a personal and historical character as the fertilizer of a Hebrew virgin.
The titles given to two Egyptian priests who, in succession, present the deceased person to the gods are the An-mut-ef and Si-meri-ef. These are two titles of Horus in his two characters, first as the support of his mother, and secondly as the beloved son of his father. According to Egyptian doctrine, the incarnation of the elder Horus was no isolated individual event. Nor was a soul made flesh in any single form of personality. It was the soul of the totem, family, stock or tribe, and lastly of the individual that was represented in the typical figure of Horus or Jesus, child of the virgin mother. The soul of flesh that was born of the mother’s blood and made a type of in mythology could no more be limited to a single person than the soul that was previously derived from air, earth, water or other element of life. It was in keeping with natural law that, when the pubescent virgin had conceived, the incarnation of a human soul commenced. The mother, as the insufflator of that soul, was the mode and means of the incarnation which was effected in her blood, the flow of which was diverted to that end. The earliest embodiment then of a soul that was derived from a human source, and not simply from the elements of external nature, was by incarnation in the blood of the female who was mythically represented as the virgin mother. Thus the embodiment of the human soul, when descent was traced from the mother only, was by incarnation, and not by begettal. As it is said of the elder Horus, Har-si-Hesi, he was born but not begotten. The second Horus is begotten of the father with a second mother Nut, who is added as the bringer-forth
above. It was comparatively late before the begettal of a human soul was ascribed to the individual progenitor. As shown by Egypt in the mirror of the mythos, this was not earlier than the time of Ptah when the double primitive essence was first recognized. A pair of souls were then derived, the one from matter, the other from spirit; one from the motherhood, the other from the fatherhood, both of which were blended in Ptah, the epicene parent. Child-Horus literally embodies the first half of a soul that was human primarily and in a latter stage divine. In its first phase this soul was derived from the mother’s blood and quickening breath as a body-soul. In its second, the source is spiritual, [Page 790] a causative source from the father in heaven. For example, the Ka, or highest soul of seven, is thought of in the Ritual as food or sustenance for the body and the means of duration. It is also looked upon as a typical sacrifice to that
end. Hence the speaker says, “Am I not the bull of the sacrificial herd: are not the mortuary gifts upon me, and the powers above “ (ch. 105). Horus in the second phase says, “I am a soul and my soul is divine. I am he who produceth food. I am the food which perisheth not — in my name of self-originating force, together with Nu,” the mother heaven. (Rit., ch. 85). This is he who possessed the “powers above Nu” as bringer of the bread of life from heaven. “The bread of God which cometh down out of heaven and giveth life to the world” was this imperishable food of soul that gave eternal life to men: and which when personified in Horus imaged a saviour from death in matter. When the Osiris deceased attains the type of the sacred hawk he speaks of being invested with the soul of Horus. “Horus has invested (him) with his own soul for the seizing of his inheritance from Osiris at the Tuat.” “It is I, even I, who am Horus in glory” (ch. 78). Horus had come again in glory from the father as revealer of the bliss towards which his followers were bound (ch. 30B). When Horus was invested with the soul that is to be eternal, he becomes hawk-headed, in the likeness of the father, as Jesus was invested with that other bird of soul, the gnostic dove, when he was proclaimed to be the beloved son of God the father in his baptism.
Paul’s doctrine of the resurrection is founded on this mystery of the double Horus. As taught by the Egyptian wisdom, continuity was conditional, and the power of resurrection was personally secured by living the life of human Horus in fellowship with his sufferings as the bearer of his cross by which the power of his resurrection in the after-life was attained through becoming Horus the divinized adult. Paul’s resurrection is obtainable on the same conditions of becoming. As a struggling mortal he hopes “by any means” to attain “unto the resurrection from the dead,” and says, “Not that I have already attained or am already made perfect; but I press on.” In Paul’s Epistles, Christ takes the place of Horus the anointed by whom the power of resurrection was made manifest in the mysteries, and the doctrine is the same as in the Ritual. In his own body and sufferings Paul was living the life and trying to emulate the character of
Horus the mortal, whilst looking forward to the future fulfilment as it was portrayed in Horus glorified, whose second coming in Tattu as representative of Ra the holy spirit and the power of resurrection is perfectly described by Paul. The manes in the Ritual says, “My enclosure is in Heaven,” as it was imaged on the mountain summit in the eternal city. Paul writes, “Our own citizenship is in heaven: from whence also we wait for a Saviour, the Lord Jesus Christ, who shall fashion anew the body of our humiliation (which was one with the maimed, deformed and suffering human Horus, changed and glorified in the resurrection) that it may be conformed to the body of his glory” as it had been set forth scene by scene in the mysteries of Amenta by the divine scribe Taht, and preserved sufficiently intact to make it out as prehistorical and non-historical in the once-more living Egyptian Book of the Dead (Phil. III. 20-21). [Page 791]
The reason why the Virgin’s child should make his change and pass away when twelve years old, and why the divinized adult should not take up the story until thirty years of age, to leave no record during eighteen years, is to be explicated by the Egyptian wisdom. It is because the two as double Horus, or as the dual Jesus Christ, are no more than types, and have no relation to an individual human history, Kamite, Hebrew, Persian, Gnostic, or Christian; and in this unity, as before said, the different versions all agree.
The Pistis Sophia tells us more about the double Horus, the twofold Messiah, or twin Saviour, than all the records outside the Ritual put together; more particularly in the astronomical phase of the mythos, only in this work the double Horus is the Egypto-gnostic Jesus, who does fulfil the second advent in accordance with the map of mythology. In one representation of his nature Horus is portrayed as the ruler, both in time and eternity. In time he is the foster-child of Seb, god of earth, brought forth by the mother-moon or Virgin in the zodiac as the king of one year. This is Horus in the circle of the lesser year. At his second advent, as fulfiller on the vastest scale, he is said to travel the everlasting road as the ever-coming prince of eternity. It was thus the first Horus, or Jesus, represented the solar god that made the circuit of the signs in the forward motion through the zodiac, whereas the second Horus, or Jesus, was the “traveller of
the heavenly road,” the backward way in the hugest all-embracing circle of precession.
The gnostic Jesus represents the double Horus, human and divine, more fully and definitely than does the Jesus of the canonical Gospels and independently of any personal history. The first and second advents are both fulfilled by the Jesus of Pistis Sophia. As the youth of twelve years who was Horus the word, he instructs the disciples “up to the regions of the first statutes only” and is the teacher by means of parables. In his second advent he says, “I will speak with you face to face without parable.” He then unveils and expounds the greater mysteries from centre to circumference; from the first to the last. In the same gnostic scripture Mary, the mother of Jesus, describes her son in accordance with the Egyptian gnosis of the double Horus, which was not derived from the canonical Gospels. She thus addresses him: “When thou wert a child before the spirit had descended upon thee, when thou wert in the vineyard with
Joseph, the spirit descended from the height and came unto me in the house (so) like unto thee I knew him not, but thought that it was thou. And he said unto me, “Where is Jesus, my brother, that I may go to meet him?” And when he had said this unto me I was in doubt and thought it was a phantom tempting me. I seized him and bound him to the foot of the bed which was in my house.” Jesus, the mortal, is in the vineyard with Joseph. He hears Mary tell her naïf story to Joseph, and exclaims, “Where is he that I may see him? I am expecting him in this place.” Mary continues: “We went together; we entered into the house, we found the spirit bound to the bed, and we gazed upon thee and him and found that thou wert like unto him. And he that was bound to the bed was unloosed. He embraced thee and kissed thee, and thou also didst kiss him; ye became one and the same being” (P. S., B. 1, 120, Mead). [Page 792]
The two Jesuses, one in matter and one in spirit, or Jesus and the Christ, are identical with Horus, the prince in the city of the blind, and Horus who reconstitutes his father. The meeting and the blending of the two into one being is a gnostic version of the mystery enacted in Tattu, where Horus in spirit meets with Horus the mortal, or Ra, the holy spirit, embraces Osiris, the god in matter, and the pair are united in the one double divine soul, which dwelleth in the place of establishing a soul that is to live for ever (Rit., ch. 17, 16-18).
In the opening chapter of Matthew’s Gospel the birth or generation of Jesus is called “the birth of Jesus Christ” (ch. I, 18), a twofold character equivalent to that of the double Horus, who was Horus in the flesh until twelve years of age, and Horus in the spirit from the age of thirty years. In other versions it is designated “the birth of the Christ.” But in accordance with the genuine doctrine these are two births entirely distinct from each other, one for Jesus the Virgin’s child and one for the Christ as en effluence of the Holy Spirit emanating from the father in the form of a dove. Horus the Virgin’s child was born but not begotten. At his second advent he became the divinized adult as the only son begotten of the father. This was the anointed son, and the anointed is the Christ, or Christified. The Christ was constituted by a begettal in spirit, when the spirit of God descended from heaven as the dove, or the hawk of soul, and
the youth of twelve years was transformed into the man of thirty years. There was no Christ until this change of state and type took place, and could be none without the necessary transformation by which it was accomplished. This was represented in the transformation and transubstantiation of the mummy; in the baptism, circumcision, regeneration, resurrection, and other modes of the mystery, in which the bodysoul was converted into a likeness of the eternal spirit; child-Horus into Horus the adult, or Jesus into the Christ. But, to compare as we proceed, the Word in the Kamite original was the first, or elder Horus, the child-Horus born of the Virgin Mother, he who issued out of silence as the inarticulate Logos (Rit., ch. 24).
He is called the Kheru in Egyptian, which not only signifies the Word, but also denotes a victim doomed to be sacrificed, whether as the sufferer in the Tat, on the cross, or as the victim bound for slaughter. The second Horus, Horus in spirit, was the demonstrator of eternal life in his resurrection from the sepulchre who is thus the word-made-truth that was personalized in Har-Ma-Kheru. This second Horus, who is the fulfiller that follows the founder, is referred to in the Gospel, parenthetically, in a way that blends or confuses the two in one as the word. “And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only-begotten from the father) full of grace and truth.” This is the merest passing allusion to the second Horus who was the anointed, only-begotten Son of God the Father; that is, to
Horus, glorified, who followed human Horus in the flesh, but could not be so easily made to look historical.
The difference betwixt “the Son of Man” and “the Son of the woman” may also be explicated by the doctrine of the double Horus. The “Son of Man” is a title of Jesus in the Gospels, which has been supposed to denote the Son of God in the body of his humanity. [Page 793] But there was a “Son of Man” with an esoteric and mystical significance, who was known to the gnostic teachers as Anthropos the son of Anthropos; also as Monogenes. Horus the Saviour in his first advent was the child of Isis; that is, the son of woman when the woman is divine. In his second advent he is Iu, the Su or Son of God the Father, who became the Son of Man by title thus: Atum-Ra, son of Ptah, was the earliest god in the likeness of the perfect man. He was the first man in the same sense that the Jew-god Ieou in the Pistis Sophia is
called the “First Man” (333) as the divine begetter in the human likeness. Ieou is the first man, and Iao is his son. Thus Iao, or Jesus, is “the Son of Man.” He comes to earth as the one God in the form of man.
This, in the Ritual, is the Egyptian Jesus, Iu-em-hetep, the Son as Revealer of the Father Atum-Ra. The Father gives authority to the Son “to execute judgment, because he is the Son of Man” (John V. 27). That is at the second coming, when he is to appear in the power and the glory of the Father, as did the second Horus with the oil upon his face which expressed the glory of his divinity. This is “the Son of Man” who was in heaven whilst on the earth (John III. 13), and who was to “come in his glory, and all the angels with him” (Matt. XXV. 31); and who did so come to judgment periodically as Horus in the mysteries of Amenta (Rit., ch. 125). But the title is applied to Jesus indiscriminately in the Gospels, where the two Horuses are continually confused together by the concoctors of the human history, which was limited in locality as much as possible to this earth, to make it the more convincing in its appeal.
In the Ritual Horus says: “I am the heir, the primary power of motion and of rest.” He was the heir in several characters. In the first he is the heir of Seb, the earth-father. In the second he is the heir of Osiris.
When Osiris and Ra are blended in one Horus becomes the heir of Ra, the father in heaven, as the inheritor and the giver of eternal life to his followers. “The two earths have been decreed to Horus absolutely and without condition” (ch. 19). Because it was he who joined the two Horuses together, and as Paul phrases it, “made both one, and brake down the middle-wall of partition, that he might create in himself of the twain one new man” (Eph. II. 14, 15). As son of Seb he is the Virgin’s child on earth, or in matter. As son of Osiris he is Amsu the Divine Manes in Amenta, and as Har-Sam-Taui he is the uniter of the two earths in one, the conqueror who makes the word of Osiris truth against his enemies, and thus becomes the founder of the future kingdom of heaven for his father in the spirit as the double Horus, he who wins and wears the double diadem.
The dual Horus — Horus as mortal and Horus in spirit, Horus as child of the Virgin and Horus begotten of the Father, Horus twelve years of age and Horus the adult of thirty years — is reproduced in the Gospels, however briefly, although the object of the writers was not to distinguish between the two natures, human and divine, whilst both were limited to the one life on this earth. Still, there is a dual Jesus, or Jesus and the Christ, corresponding to the double Horus. Child-Horus is portrayed as the child-Jesus up to twelve years of age. In his baptism by water it is prognosticated by John that Jesus is to come as the Baptizer with the Holy Spirit and with [Page 794] fire. This is he “whose fan is in his hand,” and this is the transformation that was made by Horus the mortal when he became Horus rising in spirit with the fan, or khu, in his hand. Jesus in the same circumstances is the same character. The Spirit of God the Father descends upon him in the likeness of a dove, which indicates that he is now the Christ in Spirit. The
Virgin’s child has changed into the Son of God the Father, and the change is authenticated by the “Voice out of the heavens, saying, this is my beloved Son” (Matt. III. 16, 17). The transaction is one of many that could only take place in the Earth of Amenta, but which are represented perforce in the earth of time, because the matter of the pre-existent mythos was rendered as a human history in the exoteric Gospels.
It has to be repeated again and again that the primitive mysteries of totemism were continued and developed as spiritual in the Egyptian eschatology. Child-Horus at twelve years of age represents the typical youth that passed into the ranks of the adults at puberty, who was circumcised and regenerated in the rite of Baptism, blood, water or oil being used for the purpose of lustration. This is repeated in the transformation of child-Horus into Horus the adult, the child of twelve years into the sherau of thirty years; otherwise the child of the mother into the son of the father. Thus, the child-Horus becomes the beloved son of the father in his baptism, as did Jesus. In the Ritual (chapter of the baptisms) the speaker at the fourth portal says: “I have been baptized in the water with which the Good Being was washed at the time when he had his contention with Sut (Satan), and when the victory was given to him.” In the baptism at the fifth portal, he says he has washed himself, or has been baptized in the water that Horus was washed in when he became the beloved son of his father, Osiris. “Su-meri-f” is the son whom the father loves, hence the beloved son, the anointed, or the Christ when Christified. In one of these baptisms (eighth portal) the baptizer is mentioned by name as Anup. He was the typical baptizer, the embalmer and anointer of the dead from of old, before the time of the solar Horus, or Osiris. “I have been washed in the water wherein the God Anup baptized when he performed the office of embalmer and binder-up of the Mummy.” Or, as it is otherwise said, when he became the chief minister to Osiris in the later cult.
Here we find (1) that Anup was the baptizer in preparing Osiris (or the mortal Horus) to become the Horus in spirit, the anointed and beloved son of the father in the rite of embalmment, or baptism; that Osiris, or Horus, was baptized preparatory to or at the time of his contest with Sut (Satan); and that the baptism of Horus took place when he became chief minister, the beloved son Su-meri-f of his father, he who had previously been the pillar of support (An-mut-f) to his mother. (Naville, Texts; Budge, Book of the Dead, ch. 145.) There is a baptism in the Ritual which takes place at the time when Horus makes his transformation into the menat, the bird of soul as a swallow, dove or pigeon. That is when mortal Horus has become a spirit (ch. 85, 1), with the head of a bird, whether as the Divine hawk or the dove, and the
same transformation takes place in the baptism of Jesus, when the dove from heaven descended and abode upon him as the sign to show that he was now the Son of the Father in Spirit. [Page 795]
There was a double baptism in the ancient mysteries: the baptism by water and the baptism by spirit.
This may be traced to the two lakes of heaven at the head of the celestial river in the region of the northern pole, which were also repeated as the two lakes of purification in Amenta. The manes says, “I purify me in the southern tank, and I rest me at the northern lake” (ch. 125). They will account for the two forms of baptism mentioned in the Gospels. John baptizes with water, Jesus with the Holy Spirit and with fire. This twofold baptism had been represented by the two celestial lakes or pools that were configurated in the northern heaven which are to be read of in the Ritual (ch. 97) as the baptistery of Anup. One of these was the lake of purification by water; the other by spirit. This latter was the lake of Sa by name, in which the gods themselves were wont to be vitalized in their baptism. Sa signifies spirit; the Sa was a
divine or magical fluid which made immortal; and the baptism in this sacred lake of Sa was literally a baptism of the holy spirit. The scene of the baptism by John can be paralleled in the Ritual (ch. 97).
Horus claims to be the master of all things, including the water of the Inundation. When he comes to be baptized, it is “said at the boat,” called “the staff of Anup,” “Look upon me, oh ye great and mighty Gods, who are foremost among the spirits of Annu; let me be exalted in your presence.” The plea for baptism is very express. “Lo, I come, that I may purify this soul of mine in the most high degree: let not that impediment which cometh from your mouth be issued against me, let me be purified in the lake of propitiation and of equipoise: let me plunge into the divine pool beneath the two divine sycamores of heaven and earth.” After the baptism, he says, “Now let my Fold be fitted for me as one victorious against all adversaries who would not that right should be done to me. I am the only one just and true
upon the earth” (Rit., ch. 97, Renouf). In the Gospel, when Jesus cometh “unto John”=Anup the baptizer, “John would have hindered him.” “But Jesus answering said unto him, suffer me now for thus it becometh us to fulfil all righteousness” (Matt. III. 14, 15) — a probable rendering of the Egyptian word Maat! In the Egyptian baptism three elements are involved: the elements of water, fire and spirit. Osiris represented water, Horus the solar fire, and Ra the holy spirit. These elements agree with the three persons in the trinity that were Osiris the father, Horus the son, Ra the holy spirit, in whose names as father, son and holy ghost the rite of baptism still continues to be practised. The second character was fulfilled by Horus when he became bird-headed as a spirit in the resurrection. This fulfilment is obvious if not perfectly accomplished on behalf of Jesus after his baptism. “And Jesus, full of the holy spirit, returned from the
Jordan, and was led in the Spirit” (Luke IV. 1, 2). He also returns “in the power of the Spirit” (IV. 14). The same change has occurred with him as with Horus in the same circumstances. It is now that he makes the announcement. “The Spirit of the Lord is upon me, because he hath anointed me to preach good tidings to the poor: he hath sent me to proclaim release to the captives and recovery of sight to the blind, to set at liberty them that are bruised, to proclaim the acceptable year of the Lord. To-day hath the scripture been fulfilled in your ears.” This was the [Page 796] fulfilment, according to Jewish prophecy, of that second advent which took place, and could only take place in spirit-world, and not in the life on earth, except as a performance in the religious mysteries.
Another episode in the canonical account of Jesus will serve to illustrate the transformation from the child of twelve into the adult of thirty years. When Jesus was twelve years old, says Luke, his parents went up to Jerusalem at the feast of the Passover. When they were returning to Nazareth they found the boy had tarried behind in Jerusalem. After three days they discovered him in the temple sitting in the midst of the doctors, both hearing them and asking them questions. They were astonished; and his mother said unto him, “Son, why hast thou thus dealt with us? Behold, thy father and I sought thee sorrowing.” And he said unto them, “How is it ye sought me? Wist ye not that I must be on my father’s business?” — or must be about the things of my father. This, in the original, is a legend of the infancy and of the time when the child-Horus made his transformation into Horus the adult, to become the fulfiller for his father, “and,” as he says, “to take the lead.” Osiris in his maimed and mutilated state was represented by the child of Isis,
the Horus of twelve years, or the moon in the fourteen days of waning light, or the sun in the winter solstice. Thus Isis in search of the scattered limbs and members of Osiris was in search of her child (Rit., ch. 157). As it is said in the “Hymn to Osiris,” “she went round the world lamenting him. She stopped not till she found him. . . . She raised the remains of the god of the motionless heart. She extracted his essence. She bore a child. She suckled her babe in secrecy. No one knew where it happened” (Records, vol. 4, pp. 101-2). In the text quoted from the Ritual the child of the papyrus-marshes has changed and come forth as the ruler, he who fights the great battle against Sut. Horus was then about his father’s business. He had now transformed from the child of Isis only, or Horus in the secret place, into Horus the begotten of the father, the Horus of thirty years. This is the original of the story told by Luke of the child-
Christ when he was twelve years of age. Mary, like Isis, searches the districts for her missing child, who is found after three days, which is the length of time assigned to the transformation of Osiris for renewal in the moon. Meantime he, too, has “made a great battle,” asserted his supremacy, and “ordered what was to be done,” although the nature and mode of the contest have been changed. He has also given terror and caused his mother to fear. When reproached by his mother, who had sought him sorrowing, he asks his mother and father if they did not know that he must be about his father’s business, or attending to the things of his father.
There is a chapter of Isis seeking for child-Horus at his going forth from the marshes in which the papyrus grew; that is, when Horus is the child of twelve years who transforms into the living likeness of the father as the man of thirty years. A vulture with outspread wings is the emblem of the seeking mother, who goes about searching the “mysterious retreats” of Horus in which he hides himself after leaving the marshes. Her son goes forth to face misfortune, to command the chiefs of the district. He fights a great battle. He calls to [Page 797] remembrance what he has done, imposes fear on them, establishes his
terror, his mother Isis having made charms for the protection of her child (Rit., ch. 157; Naville and
Renouf). Horus in his two characters of the child and the adult is called the lad in the country, and the
youth in the city or in the town (Rit., ch. 85). As the lad in the country he is the child with Isis the virgin mother, and Seb the earth-god, who was his foster-father during his childhood. As the youth in town he is in his father’s house, and is “the heir of the temple” in Heliopolis (ch. 115). When Horus the child passes into Horus the adult he becomes the heir to the “things of his father.” The Egyptian word “khetu” for “things” is most idiomatic, and “the things of my father” in the Greek is uniquely perfect as a rendering of the Egyptian “khetu.”
It is as the youth in town or in Heliopolis=Jerusalem, that Horus says, “I am a soul, and my soul is divine”; this was derived from Ra, his father in heaven: “I take the lead. I put an end to darkness. I put a stop to evil.” And when Horus goes to Abydos to see his father Osiris, all the great gods, together with the groups of the gods, come forth to meet and greet him with their acclamations. He is hailed by them as “the king of hosts” who cometh to unite and take possession of the two worlds. His father’s house is seized (in the juridical sense of seizin or feudal possession) “in virtue of the writs,” which have been issued on behalf of the divine heir, “the heir of the temple” (ch. 138), the “son whom the father hath begotten” (ch. 115). Abydos is the mythical rebirth-place of Osiris, and it was there that Horus took possession of his father’s house. In the Gospel it is Jerusalem. Twice over in one brief chapter of the Ritual (115th) Horus is called “the heir of the temple.” He says, “It is with reference to me that the gods say, Lo, the afflicted one is the heir of Annu.” This was as Horus the wise and wonderful child. And again it is said of Horus the divine adult, “active and powerful is the heir of the temple; the active one of Annu, the son whom the father hath begotten.” In the Ritual the temple is in Annu; it is otherwise termed the hat-saru, or house of the prince. Horus enters this as the child of the mother, and he comes forth as the son of the father, and the wielder of the whip as the symbol of his sovereignty. Here is the parallel to the child-Jesus sitting in the temple as a teacher of the teachers, laying down the law to the masters of the law. As the Word of truth, Horus “assembles the chiefs of truth” or law. These are the acolytes who sit with Osiris in the great hall of Maat. The lords of truth (or the law) collected there to watch over iniquity, as they sit in “Seb’s great dwelling,” recognize the lad as the lord of justice, and delegate authority to him as their chief. The original of a scene in the temple is traceable in the “Hymn to Osiris.” Horus has grown strong in the dwelling of Seb. “The divine company rejoices when the son of Osiris comes, even Horus steadfast of heart, with (or as) the word made truth: the son of Isis, the flesh of Osiris.” Horus in the hall of Mati was in the house of his father Osiris seated on the judgment-seat surrounded by the chiefs of truth as the lad who is acknowledged now to be the universal master, and the lord of law and of very truth itself. The father’s house in the Gospels becomes the temple at Jerusalem, the “chiefs of truth” collected there are the doctors or Tannaim, and [Page 798] the divine child Horus, the royal Horus, wearer of the double crown, has been converted into the child of Joseph the carpenter.
According to John, the first thing that Jesus did after his baptism was to prove his power by turning water into wine. This is immediately followed by his foray in the temple at Jerusalem. He makes a scourge of cords, where Horus, as “heir of the temple,” wields the whip or flagellum and drives out those who have made the Father’s house a house of merchandise or den of thieves. He thus proves himself to be, like Horus, “active and powerful,” “the heir of the temple” who hath the might divine as the only son, whom “the Father hath begotten,” in the one instance by vanquishing Sut on the pinnacle, and in the other by driving out the evil-doers=the Sut-Typhonians from the temple (John II. 14-17), both of which events are stated in two different Gospels to have followed immediately after the baptism, in which occurred the transformation of Jesus into the dove-headed Son of God the Father.
In the Ritual the subject of chapter 138 is the вЂњEntry into Abydos,” and it describes a scene of triumph for Horus analogous to the entry of Jesus into Jerusalem. He is the lord of life in Abydos. He exclaims, “O gods of Abydos. Let us be joyful. Do not hinder me from seeing my father. I am the Horus of Khem-Ka, the red shoot (or branch=natzer) which nothing can injure, whose hand is strong against his enemies: avenger of his father, striking his enemies, repelling violence: governor of multitudes, chief of the earth, who takes possession of his father’s dwelling with his arms.” The object of this triumphant entry is for the divine heir to take possession of his father’s dwelling. This he effects by force of arms. “And Jesus entered into the temple of God, and cast out all that bought and sold in the temple and overthrew the tables of the money-changers.” And he saith unto them, “It is written my house shall be called a house of prayer: but ye have made it a den of robbers” (Matt. XXI; Rit., 138).
Amsu-Horus rises in Amenta with the signs of government upon his shoulder in the shape of the crook and the whip (or khu). As bearer of the crook he is a form of the Good Shepherd who comes in that character to look after his father’s flock or herd. As wielder of the whip he came to drive out and scourge the enemies of his father. The Christ who is portrayed as the Good Shepherd in one character is also described as making his advent with the fan in his hand, which in the hand of Amsu is the flail or whip.
This, in another scene, becomes the whip or scourge with which Jesus drives out the illegal occupants of the temple. The Passover of the Jews being at hand, Jesus went up to Jerusalem, and “he found in the temple those that sold oxen and sheep and doves, and the changers of money sitting” together in this compound of menagerie and mart, which is as if the Stock Exchange and Smithfield Market met together in St. Paul’s Cathedral. “And he made a scourge of cords, and cast all out of the temple, both the sheep and the oxen: and he poured out the changers” money and overthrew the tables, and to them that sold the doves he said, take these things hence; make not my father’s house a house of merchandise (John II. 13-17). This portrait of the [Page 799] wielder of the whip driving out the sheep and oxen is the reverse to that of the good shepherd with the crook, and this historic fulfilment of the mythos is a very puerile
parody of Amsu-Har-Tema, the doer of justice, scourging the foes of his father out of the temple in his consuming fury of resentment, so soon as ever he had taken in hand the whip of his divine authority. Horus is not mentioned as riding into Abydos on an ass, but in the cult of Atum-Ra the solar disk was hauled up from Amenta by the ass-eared god Iusa, and Iusa was the original rider on the ass or the foal of the ass.
Immediately following this clearing out of the temple it is said that Jesus hungered — and seeing a figtree by the wayside he came to it and found nothing thereon. He is described as coming to the fig-tree hungry, when figs were not in season, and because there was no fruit upon it he sterilized it for ever, “and immediately the fig-tree withered away” (Matt. XXI. 19). This is in the character of Horus the avenger, who comes to the fig-tree in the Aarru-garden and says, “I am Amsu-Horus, the avenger of his father the Good Being. I carry out for my father the overthrowal of all his enemies,” including the fig-tree, as it is rendered in the Gospels. In the Ritual the cedar is quoted in the place of the sycamore-fig. The speaker, in addressing the keeper of the twenty-first gate, says, “Thou keepest the secrets of the Avenging God (Har-Tema) who causes the Shennu-tree to bear no fruit” (Rit., ch. 145).
The earth-life ceases for Horus at the age of twelve. Partly because he typified an impotent or impubescent body-soul in matter, mere soul of the mother-blood, and the difference between child-Horus and Horus divinized was expressed by the difference betwixt the child of twelve and the perfect man of thirty years. It ceased by the transformation into that which was typical of another life. Child-Horus passed away from earth to make his change or to be made “a man of” in the mysteries of Amenta. He rose again as Amsu in ithyphallic form to show the potency of soul or spirit in the after-life by means of the nature figure. Thus, according to the genuine mythos, at the time of the baptism in the Jordan, when Jesus had attained the age of twelve, the earthly life came to an end, the mother’s child had for the first time found his father. But that was not in this world. The second Horus was begotten in Amenta, not on earth. Also the baptism of regeneration, and other of the spiritual mysteries, occurred in that earth of eternity and not upon the earth where mortal beings dwell. In the totemic mysteries circumcision was a rite of puberty which marked the transformation of the youth into the man, and this, like other typical customs, was continued in the religious mysteries. When Horus makes his change and rises in Amenta as Horus the adult, it is in a figure that has suffered the rite of circumcision, as the portraits of the risen Amsu prove. Thus, circumcision, like baptism, was a rite of regeneration and resurrection or re-erection from the dead; that is, from the state of the inert Osiris, the impubescent Horus, or, doctrinally, from the
status of the uncircumcised, the unbaptized, who were “unhouselled, unanointed, unannealed,” and who might thus remain in mummied immobility. The first Horus is impubescent; the second is circumcised to show that he has risen in the likeness of the father, “full of [Page 800] grace and truth”, “the image of the invisible god, the first-born of all creation.” Amsu-Horus, the risen Sahu, is identical doctrinally with the gnostic Christ of Paul, who tells his hearers that they have been circumcised in him who includes the pleroma of the godhead bodily, “with a circumcision not made with hands, in the putting off the body of the flesh, in the circumcision of Christ; having been buried with him in baptism, wherein ye were also raised with him through faith in the working of God, who raised him from the dead” (Col. II. 10-12). When Horus rises from the dead he wields the weapons and he bears the symbols of his sovereignty. He has
been baptized and circumcised, or lustrated with water, with oil, with the Holy Spirit, and crowned with the double feather. The doctrine is the same whether the risen one be Horus or the Christ; and there was nothing historical in the death, the baptism, the circumcision, the resurrection of Amsu-Horus, either as the Karast mummy or the Christ.
A difficulty all through with the concocters of the Gospel history was this dual character of Horus in two lives and two worlds. They had only the one lifetime to go upon in one world. Jesus had to become birdheaded in the human lifetime and on earth. Whereas the human Horus made his change into the “second-born, the golden hawk,” after he had passed into Amenta. It was as a spirit in the earth of eternity that he became bird-headed in the likeness of his father Ra, not on the earth of Seb, where he was imaged in the likeness of mortality, as the human Horus. Still, the risen Jesus acts the part of Horus in issuing from the sepulchre as a spirit. After his death and burial, he appears to the disciples in the rôle of the second Horus who represents the Father after the resurrection in spirit. He tells them that the Father hath sent him. “And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Spirit” (John XX. 21, 22). This is in the character of the hawk-headed Horus who, as the son of Ra, is given power from the Father to breathe the Holy Spirit. It is a mystery of Amenta, with no meaning elsewhere. In this the Horus who had conquered death and risen again in triumph as the Beloved Son of God the Father, became the representative of the Holy Spirit with power to impart it to the breathless ones, and raise them from the dead; he who, as Horus or Jesus, in this character was “the resurrection and the life.” But, in the gospels of the Sarkolatrae it had to be demonstrated that the risen Christ was not a spirit or anything superhuman, if the history was to be accepted as simply human and limited to the life on earth.
Horus, in his first advent, was the word-made-flesh in mortal guise, according to the Kamite doctrine of the incarnation. In his second advent, he is the word-made-truth as Horus the fulfiller in the spirit, according to the Kamite doctrine of the resurrection. In his baptism, Horus the word-made-flesh transformed into the word-made-truth, according to the Kamite doctrine of baptismal regeneration, each of which doctrines was of necessity perverted in the exoteric rendering. The scene of this rebirth in Amenta was underneath the tree of dawn — the tamarisk, persea, olive, or sycamore-fig-tree. The desire of the manes is literally to be with Horus under the fig-tree at the time of his resurrection from Amenta, a figure that was derived from the [Page 801] Horus-sun arising from under the tree of dawn in the
mythology. Horus reborn as the sun of morning, says, “I am the babe. I am the god within the tamarisktree” (ch. 42). The olive was another tree of dawn. The transformation of Osiris into Horus, or of Amsu into Horus the bird-headed, was effected underneath this tree. One of the seven khus, or great spirits who are the companions of Horus in his resurrection is named Kheri-bakhu-f or “he who is under the olive-tree,” which is equated by the fig-tree in the Gospel of John for the green tree of dawn. On a papyrus at Dublin the Osiris prays that he may be under the sycamore (fig-tree) of Hathor at the rising of Horus (Trans. Soci. Bib., vol. VIII, p. 218). This, according to John, was the place where Nathaniel had been with Jesus before the two had ever met on earth (John I. 48, 49). “Now,” says Andrew, “we have
found the Christ.” He calls upon Nathaniel to “come and see.” Jesus recognizes him. Nathaniel says, “whence knowest thou me?” “Jesus answered and said unto him, before Phillip called thee, when thou wast under the fig-tree, I saw thee” (John I. 41-49).
The two characters of the double Horus, commonly ascribed to Jesus, are also portrayed upon the gnostic monuments in the Roman catacombs. In one character he is the little old and ugly Jesus. In the other he corresponds to Horus of the beautiful face. The first is the suffering Messiah, the despised and afflicted one, who was considered to be of an ignoble origin compared with that of Horus the younger. He was the child of the Mother only; the soul in matter; the heir of Seb, and therefore of the earth earthy.
Horus the younger is the man from heaven; the immortal Son of the Divine Man who is in heaven, Horus in his glory and his majesty. These often occur together on the same monuments in their irreconcilable contradiction of each other (Bosio, Rom. Sott.). But the “elder Horus” did not mean the aged Horus, for he was at the same time the child-Horus. The title has been misinterpreted by the artists of the catacombs who have represented “the afflicted one,” the Man of sorrows, as diminutive, and pensive, old and ugly, whereas, according to the true type, he was never more than twelve years of age, and always wore the lock of childhood. “Old Child” was his name.
Horus in his childhood was the sower of the seed in the fields of his father. This Mystery follows that of the great battle in which Osiris is avenged and the associates of Sut are slain in the shape of goats, and the fields are prepared for the seed by being manured with their blood. The vignette is given by Naville from the tracing taken by Lepsius of the now lost papyrus Busca. The picture represents the great hoeing in Tattu. The long text at Denderah (Mariette, tom. 4, pl. 39) contains directions to be observed on the festival commemorative of the ancient custom. Two black cows are put under a yoke of am-wood, the plough is of tamarisk-wood, and the share of black bronze. The ploughman goes behind, with a cow led in a halter. A little child with the side-lock attached to its head is to scatter the seed in the field of Osiris.
Barley is sown at one end, spelt at the other, and flax between the two. The Kher-heb in chief recites the office for the sowing of the field (Renouf, Book of the Dead, ch. 18, note 9). The child with the side-lock represents the Horus of twelve years who leaves his mother at that age and goes forth to be [Page 802] “about his father’s business.” That business, as here shown, was the sowing of seed for Osiris, the divine husbandman. Jesus at twelve years of age is said to leave the Virgin on his father’s business for the purpose of sowing the seed of the word; the word that was to be made truth in the fields of divine harvest. Osiris is the husbandman as God the father, and child-Horus the seed-sower as the son, in human form. Sut, the anthropomorphic Satan, is the opponent of Horus in the harvest-field; he undoes
what Horus does. As the prince and power of drought and darkness, he is busy in the night. He sows the tares, the thorns and thistles, the weeds or “devil’s-dung” amongst the good seed of Osiris sown by Horus. Horus has his assistants in the seed-sowing and the reaping of the harvest. These are grouped as the two, the four, the seven, and finally the typical twelve who are the reapers in the Aarru-fields, which are in the earth of eternity. There is no exact parallel scene in the canonical gospels to this of the seed-sowing in the Ritual, but the child that sows the seed in his father’s field, survives in the Gospels of the Infancy. As we read in the Gospel of Thomas (ch. 12) at the time for sowing the child went out with his father to sow corn in their field, and when his father sowed, the child Jesus also sowed one grain of corn. And having reaped and threshed it, he made “a hundred quarters of it,” and bestowed the corn upon the poor. “Now Jesus was eight years old when he wrought this miracle,” during his first advent. At his second coming, Horus is the reaper in the fields of harvest. This is he “whose fan (or flail) is in his hand” when he rises from the sepulchre. The harvest at the end of the world was reaped by the followers of Horus at the end of the age or cycle of time. It was periodic in the mythology, like the harvests of the earth, and therefore periodic in the eschatology. He that sowed the good seed in the Egyptian mysteries was Horus the son of Isis, or the human Horus, who reappears as Amsu the husbandman in the fields of divine harvest, otherwise as Horus-Khuti the master of joy with his twelve followers who are the reapers of the harvest in Amenta. This is portrayed both in the nether-world and in the upper paradise of Hetep on the summit of the mount. The object of the beatified deceased is to attain the harvest-field in Hetep, that he may take possession of his allotment there, and be in glory there, and plough and sow and reap the harvest there for ever, “doing whatsoever things were done on earth,” but changed and glorified. This was to be attained, not at the end of the world, but at the end of all the trials, the purifications and purgatorial pains, the strenuous efforts made in climbing up the ascent to reach at last the paradise of rest upon the summit; the place of re-union and reconciliation; the land of the tree of life and the water of life, of perennial plenty and of everlasting peace. Here the reapers, called the “angels’ in the Gospel, show the harvest-field is not upon the earth of time. They are the twelve with Horus in the fields of divine harvest. Horus tells Osiris at the harvest-home that he has cultivated his corn for him in the Aarru-fields
of peace; and in the person of Har-khuti with the twelve as lord of spirits gathered in the harvests of eternity.
Two opposite characters are assigned to Jesus in the Gospels, in one of which he comes with peace, in the other he is the bringer of the [Page 803] sword. He is the bringer of peace on earth (Luke II. 14; John XVI. 27), who says he has not come to bring peace on earth (Luke XII. 51). “I came not to send peace but a sword” (Matt. X. 34). Horus had appeared previously in these two rôles. He is “Horus the peaceful.”
As Iu-em-hetep he comes to bring peace and good fortune on earth and make wars to cease. Horus also comes with the sword as the avenger of his father when he pierces Sut to the heart, and annihilates the rebel powers. Har-tema is a title of the second Horus. The word Ma for justice also signifies the law. And he who reveals and makes justice visible is the Horus who not only fulfils the word by making it truth, but who also comes to fulfil the law, or maat. This is the character assigned to the Jesus of the Gospels, who says, “Think not I came to destroy the law. I came not to destroy but to fulfil. Verily I say unto you, till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law till all things be accomplished” (Matt. V. 17, 18). This law is the maat of the Ritual. And in the Gospel the speaker assumes the position of Har-tema, who was the fulfiller of justice or the law. In the earth-life Jesus is the word or speaker in parables. In that way the “Inarticulate Discourse” of Horus is assigned to Jesus, with the usual misrendering of the hidden meaning, as the matter of parables which no one but the duly initiated could possibly understand. Indeed they were prepensely intended to be non-intelligible to all others. As it is said to the disciples, “Unto you it is given to know the mysteries of the Kingdom of God, but to the rest in parables, that seeing they may see not and hearing they may not understand (Luke VIII.
10). Child-Horus opened his mouth in Sign-language only. Jesus only opens his in parables. At his second coming he is to speak no more in parables but to tell the disciples plainly of the father. That is how the twofold character of Horus was to be fulfilled by Jesus, and as it had been already fulfilled by the Egypto-gnostic Jesus in “Pistis Sophia.” Also, however indirectly, Jesus is identified with the child-Horus as the teacher who was a babe and suckling and who exclaims, “I am the babe” (repeated four times) in the Ritual (ch. 42). Jesus says, at the time when “he rejoiced in the holy spirit” (Luke X. 21), “I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things (the things which had been given him to teach) from the wise and understanding and didst reveal them unto babes. (Such babes as Horus with the side-lock.) All things have been delivered unto me of my father and no one knoweth who the son is save the father.” But in the course of making out a human history from the mythos and the eschatology in the Ritual, Jesus has been forced to remain on the earth not only after he was twelve years of age but after he was thirty years, when he ought to have been a manes in Amenta. The “Pistis Sophia” retains the true version of Horus, or Jesus, in Amenta, when it says, “Jesus spake these words unto his disciples in the midst of Amenta” (390) and describes him in the character of Aber-Amentho, the lord of Amenta, in which he rose again triumphant over death.
That which was taught by Horus, or Jesus, the Word in the sayings and parables, was made truth by Horus-Makheru, the fulfiller indeed. And this fulfilment at the second coming is imitated by Jesus when [Page 804] he says, “These things have I spoken unto you in parables (or in proverbial sayings). The hour cometh when I shall no more speak unto you in parables but shall tell you plainly of the father” (John XVI. 25). The teaching of child-Horus did not contain a revelation of the father in spirit. This was the mission of Har-Makheru, the fulfiller of the word in truth, as it was acted in the mysteries to be repeated in the mortal life, for human use. This second part is promised in the Gospels but remained a matter of prophecy that never was fulfilled. Albeit the doctrine survives in the Christian “Word-of-truth” with no foundation in the historical life of Jesus. The Christian advent of Horus-Makheru, the word-made-truth, the beloved son who represents the father, from beginning to end of the Ritual, still awaits the ending of the world or that
last day which was annually solemnized in the Egyptian mysteries. As Paul the Christian Gnostic puts it, “the kingdom of God is not in word, but in power.” That is in fulfilment as the word-made-truth (1 Cor. IV. 20). The first Horus was the word, the second is the power: the heir of glory who hath the might-divine of the only-begotten Son of God the Father (Rit., ch. 115). This, wherever met with, is Egyptian first of all as Horus, who was the word or logos in one phase of character, and in the other of two he was the power.
As the word he represented the virgin mother. As the power he imaged the glory of the father. Horus was the word in the earth of Seb, and he is the power in the earth of Sut. In the canonical and apocryphal Gospels both the word and power have been continued and fused into one, as there was but one life to be represented, that on earth, in the “history.” It is said of the child-Jesus in the Gospel of Thomas (chap. 4), “Every word of his becometh at once a deed.” “Every word of his is at once a deed” (ch. 17). “Every word he speaketh forthwith becometh a deed” (4). The sum and substance of the doctrine of Maati is to make the word of Osiris truth against his enemies. Elder Horus was that word in person. The word was also uttered in dark sayings which constituted the ancient wisdom. Then it became the written word of Taht Aan, the scribe of the gods, and Horus at his second coming was the divine ensample of the son who made the word of Osiris truth against all opposition as the fulfiller of the word and the doer in truth.
The word of the Christ, according to Paul, is identical with the Makheru, or word-made-truth by Horus the fulfiller. He likewise speaks of “the word of the truth of the gospels” (Col. I. 6). The power of his Christ is that of the risen Horus; it is the power of the resurrection to eternal life; and both are the same, because both represented one meaning, namely the soul of man that rose again from death, and was personalized in Horus or in Iusa.
Although the second character of Horus is realized by Jesus in his baptism; in his becoming the beloved and anointed son of God; in his contests with Satan as a spirit; in proving himself to be the “heir of the temple” in his breathing the Holy Spirit into the breathless, raising of the dead, and in various other ways, such fulfilment had to be repudiated on account of the alleged Judean history. Hence he promises that if he goes away from the disciples he will send them the Comforter, the Paraclete, or advocate, “even the Spirit of Truth [Page 805] which proceedeth from the father.” “A little while, and ye behold me no more; and again a little while and ye shall see me.” This was the short time betwixt the first and second coming of the Lord, which was about three nights in the mysteries. “If I go not away the comforter will not come unto you.” Whereas in the Egyptian judgment scenes the comforter has come already. Horus in his second character is the paraclete or advocate with the father. One by one he introduces the faithful to Osiris (in the vignettes to the Ritual), and is the intercessor and the mediator with the father on behalf of his children. In the papyrus of Ani, for example, Horus the intercessor or advocate introduces Ani to his father, saying, “I have come to thee, O Un-nefer, and I have brought unto thee the Osiris-Ani. His heart is right; it hath come forth guiltless from the scales. It hath not sinned against any god or goddess. Taht hath weighed it according to the decree pronounced unto him by the company of the gods; it is most right and true. Grant that he may appear in the presence of Osiris; and let him be like unto the followers of Horus for ever and ever.
The process of converting parts of the Osirian drama into Gospel narratives and of making the wisdom of the mystery-teachers portable for ordinary use, is obvious still in various of the parables of the double- Horus. For instance, in his first estate child-Horus was the sower of the seed, and in his second character at the second coming he is the reaper of the harvest. Thence comes the parable of the sower. In the pictures to the Ritual Horus is the sower who goes forth to sow the seed in the field of his father. And when he sows the wheat the enemy, that is Sut the power of darkness, comes by night and sows the field with tares and thorns and thistles, it being his work to undo all the good that Horus does. This is represented in a parable by means of which “the kingdom of heaven is likened unto a man that sowed good seed in his field; but while men slept his enemy came and sowed tares also among the wheat and went away.” The disciples ask for an explanation and the answer is “he that soweth the good seed is the son of man; and the field is the world, and the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one; and the enemy that sowed them is the devil; and the harvest is the end of the world; and the reapers are the angels” (Matt. XIII). Thus the matter of the drama was reproduced piecemeal in religious märchen and exoteric narratives.