Ancient Egypt: The Light of the World
A Work of Reclamation and Restitution in Twelve Books
Book Twelve - The Sayings of Jesus
[Page 890] Of late years certain Sayings of Jesus or Iή, as the name is abbreviated, written in Greek on the leaf of a papyrus-book, have been discovered in the rubbish-heaps of Oxyrhynchus. These were at once assumed to be the sayings of Jesus, an historic Jew. The present object is to prove that all such Logia were the sayings of him who is here set forth as the Egypto-gnostic Jesus, who had many types and names but no individual form of historic personality.
The Book of the Dead, or Ritual of the resurrection, chiefly represents the mysteries of Amenta in the Osirian phase of the religious drama. But there is an older stratum than that of the Osirian eschatology.
The Sayer of the Kamite Logia Kuriaka is identifiable in at least three different Egyptian religions; in one as the Osirian Horus who predominates by name in the Ritual; in another as Iu, the Sa or son of Iusãas and Atum-Ra; and a third as Iu-em-hetep, the son of Ptah. Two of these titles of the typical Egyptian “sayer” are cited in the “Festal dirge” when it is said, “I have heard the words of Iu-em-hetep and
Hartatef. It is said in their sayings”, some of which sayings are then quoted. These two answer to the Horus and Jesus of the Egypto-gnostics, which are two names of the same original character that was Egyptian from the root. The so-called “Christian eschatology” may be said to have had its origin in the mysteries of Ptah at Memphis. So far as known, it was there the doctrine of immortality was first taught; there that the Son of God was figured in the act of issuing from the mortal mummy as a living spirit. It was likewise there the teacher of the religious mysteries was first impersonated as the sayer, Iu-emhetep, who, as Iu the coming Su, was the son of Ptah.
Iu as a form of Tum, proclaims himself to be the Sayer in the Ritual (ch. 82). He says: “I have come forth with the tongue of Ptah and the throat of Hathor that I may record the words of my father, Tum, with my mouth which draweth to itself the spouse of Seb”. That is the mother on earth who was Isis in the Osirian mythos, and Hathor-IusГЈas in the cult of Tum or Atum-Ra. The speaker here is Horus as Iu the coming Su, or son, who in Egyptian is Iu-su, or Iusa, the child of IusГЈas, the consort of Atum-Ra. This sayer as Iu, the Su or son in one character, is Tum himself as father in the other. As Ra the father he is the author of the sayings; as Iu the son (Iusu) he is the utterer of the sayings “with his mouth” or in person on the earth as the heir of Seb. To the Egyptians “the words of Tum” were the teachings of an everlasting gospel of truth, law, justice and right, “not to be altered is that which Tum hath uttered” (Rit., ch. 78) by the mouth of the sayer, Iu-em-hetep, or by the pen of the writer, Taht-Aan. Thus we can identify Tum or Atum-Ra as the author of the sayings which are to be spoken on earth by God the Son. Tum was the earlier name of Atum-Ra, when the character was that of child-Horus, or the infant Tum, and the sayings together with the sayer were pre-Osirian. In other words the “sayer” is Iu-em-hetep, the prince of peace in the [Page 891] cult of Annu, whom we trace back to the time of Ptah as the Egyptian Jesus. Hence this 82nd chapter is the one by which the manes is said to “assume the form of Ptah” in the course of becoming a pure and perfect spirit.
Upon this line of descent, distinguished from the Osirian, Ptah represented the grandfather of the gods; Atum the father, and Iu the Su, the ever-coming son of Atum at Annu. It was Ptah, the opener of the nether-earth, who made the resurrection of the manes possible that was acted in the mysteries of Amenta. And Iu the Su came to say what he had seen and had to tell as witness for the father (Rit., ch. 86), that is, as the “sayer” to whom the sayings were attributed. Hence the speaker tells us that he comes with “the tongue of Ptah” “and the throat of Hathor” to record the words of his father Tum with his own mouth, or as the sayer who was reborn at Annu as Iusu, or Iusa of Hathor-IusГЈas, she who was great with Iusa, the son of Atum-Ra, and grandson of Ptah.
The “sayings” may be divided and differentiated in two categories corresponding to the two characters of the double-Horus, the child of twelve years, and Horus the adult of thirty years; Horus the afflicted one who suffered and died and was buried, and Horus who rose again as the demonstrator of eternal life in his resurrection from the dead. At first child-Horus was the word-made-flesh as Logos of the mother. This was Hathor-IusГЈas in relation to Atum-Ra (Rit., ch. 82). Next he was the word-made-truth as sayer for the father and teacher of the greater mysteries. Thus there are two classes of the sayings — those of the childhood and those of the adultship; those that pertain to the earth of Seb and those that are uttered in Amenta the earth of eternity. It is said in the Ritual that the words of Taht are “written in the two earths”, the earth of Seb or time, and the earth of eternity or Amenta (Renouf and Naville, ch. 183). So the sayings were uttered by Horus, Tum, Iu, or Jesus, in the double earth of time, and of eternity. It is also said of certain sayings in “Pistis Sophia” (or Books of the Saviour, 390, Mead), “Jesus spake these words unto his disciples in the midst of Amenta”, whence they went forth three by three to the four points of heaven to preach the gospel of the kingdom. This likewise was in the earth of eternity, versus the earth of time. But, whether the god be represented as the heavenly father by Ptah at Memphis, by Atum-Ra at Annu, or by Osiris at Abydos, the infant was Horus or Heru the lord by name, who was the only lord as a little child. Iu, Iusu, Iusa, Tum, Aten, Sekari, Iu-em-hetep, are but titles of Horus the lord of the Logia Kuriaka who became the “Sayer” as the Egypto-gnostic Jesus, Iu-Su, the ever-coming Messianic son.
Now, amongst the gods of Egypt that were canonized as Christian saints the deity Tum has been converted into the Apostle Thomas. The Gospel according to Thomas is also known to have existed in several forms, some of which are yet extant in the Gospels of the Infancy, assumed to be the childhood of an historic Christ. Hippolytus cites one of these as a Gospel of the Nasseni. He says they hand down an explicit passage occurring in the Gospel inscribed “according to Thomas”, expressing themselves thus: “He who seeks [Page 892] me (the higher soul) will find me in children from seven years old; for there concealed I shall, in the fourteenth year (or aeon), be made manifest” (Refut. V. 7). This passage contains the doctrine of the double-Horus, the Horus of the incarnation and Horus of the resurrection, or the child-Horus and Horus the adult. The duality of Horus as the word made flesh and the word made truth is also exemplified in the Gospel of Thomas by the boy whose every word at once became a deed (ch. 4).
In the introductory word to the “New Sayings of Jesus”, found on the site of Oxyrhynchus by Messrs.
Grenfell and Hunt, it is said: “These are the (wonderful) words which Jesus the living (Lord) spake to . . . and Thomas, and he said unto (them) everyone that hearkens to these words shall never taste of death” (p. 11). The wonderful words, the words of power in the Ritual, are the words of Atum-Ra the holy spirit.
The speaker is Horus or Iu the living, he who rises from the grave and does not die a second time, or who is the resurrection and the life, that was represented as the first fruit or type of them that slept. He is one of those to whom Nut, the mother heaven, has given birth or rebirth (Rit., ch. 1), and this power he afterwards confers on his four brethren or children that they likewise may raise up the dead (Pyramid Texts, Teta, 270). It is in this character he says, “I am the living soul” (Rit., ch. 5). That is, as Horus the lord of the resurrection from the land of death. “I am he that cometh forth”. “I open all the paths in heaven and on earth” (ch. 9). “That has been given to me which endureth amidst all overthrow” (ch. 10). Thus Horus is the demonstrator of a resurrection for the human soul in a mystery of Amenta. He says, “I am he who establishes you for eternity”. “I am he who dieth not a second time” (ch. 42). “I am he whose orbits are of old; my soul is divine, it is the eternal Force” (ch. 85). “It is I who proceed from Tum” — the father of a soul that is immortal.
An original Egyptian source for the Gospels of the Infancy is recognizable in the Ritual. In his incarnation Horus, or Iu the Su, indicates that he “disrobes himself” to “reveal himself” when he “presents himself to the earth” (ch. 71). In his birth he says, “I am the babe” born as the connecting link betwixt earth and heaven, and as the one who does not die the second death (ch. 42). He issues from the disc or from the egg. He is pursued by the Herrut-reptile, but, as he says, his egg remains unpierced by the destroyer. He escapes from the slaughter of the innocents or the Hamemmat in Suten-Khen. On entering the earth-life Horus knows it to be in accordance with his lot that he should suffer death or come to an end and be no more (Rit., ch. 8). He also knows that he is a living soul. As such he has that within which surviveth all
overthrow; even though he may be buried in the deep, dark grave, he will not be annihilated there. He will rise again (ch. 10 and ch. 30A). But before quoting further what Horus says, we cite a few more of the Logoi which tell us what Horus is. And what Horus is in the Osirian religion the same was the Egyptian Jesus in the cult of Atum-Ra, and Iu-em-hetep still earlier in the mysteries of Memphis and the cult of Ptah.
Apart from the Osirian dynasty of deities, the two chief divine [Page 893] personages in the Ritual are Atum-Ra and Atum-Horus, as Huhi the eternal father, and Iu the ever-coming Messianic son, who as the Su is Iusu, the Egyptian Jesus. Now Tum, or Atum-Ra the inspiring spirit, was the author of the sayings in the Ritual which he gave to Horus the Iu-su or coming son, as Sayer, for him to utter to men and manes in the two characters of the infant Horus and Horus the adult. Tum as Egyptian, is the earlier form of Atum’s name; and in the Greek inscriptions Tum (or Atum) is called Tomos. We also find that the twin totality of Tum is registered in the name of “Thomas called Didymus”; Thomas the twin being equivalent in name to the character of the twofold Tum. From this we infer that the apocryphal Gospel of the Infancy assigned to Thomas is, or was, based upon the Egyptian Gospel of Tum. This duality may also explain the relationship of Jesus to Thomas in the “sayings” or Logoi, recently recovered from the mounds of Oxyrhynchus, which are called “the sayings of Jesus”, who is described as the Lord, and the living one.
Now Tum, in the Ritual, is pre-eminently “the lord”. In one chapter (79) he is addressed as “the lord of heaven”, “the lord of life”, “the lord of all creatures”, “the lord of all”. Thus the Ritual contains “the sayings of the lord”. The Hebrew formula “thus saith the lord” had been anticipated in the Ritual by the “so saith Tum” whose word is “not to be altered” (Ritual, ch. 78). As Egyptian, Tum is the one god called “the living”. And the sayings are the words which Jesus “the living” is said to have spoken to Thomas, the son Iu here being given the foremost position of the two. The sayings of the lord, in the Ritual, then, are the sayings spoken by Tum the father to Iusa the son, who utters them to men on earth and to the manes in Amenta. It is as Atum-Horus that the son says, “I am the bright one in glory whom Tum himself brought into being, who hath made and glorified and honoured those who are to be with him”, as his followers or his children (Rit., ch. 78). It is the same speaker who says, “I have come upon this earth and I take possession of it with my two feet. I am Tum, and I come from my own place”. That is as Iusa the manifesting son. Thus the sayings of Horus Iu-em-hetep can be traced to Tum as Ra the inspiring spirit and to Horus as the sayer in the Ritual.
“Tum” in Egyptian was also a name for the mythical child as the inarticulate one, the little Tum, who survives in various countries. For the child Tum passed out of Egypt into Europe to become the Tom Thumb and little Thumbkin of our nursery tales. We also consider that this was the Tum who passed into India as the “historic” Thomas and who is claimed by Christians to have been the Apostle of that name.
The god Tum is there identifiable in half-a-dozen features assigned to the Apostle or Saint Thomas. For one thing he is the patron of builders and architects, and his symbol is the mason’s square. He is reputed to have built a superb palace in heaven for the poor of earth. Tum survives by name as the Thoma of the Indian Christians on a peninsula of the Indus this side of the gulf: also in Cochin and beyond. The so called Christians of India who are frequently supposed to have been the followers of an historic Thomas have their own tradition which is [Page 894] both congruous and explicable. They say that “a certain holy man called Mar-Thome, a Syrian, first came to them with a number of beasts from Syria and Egypt” (Calmet, Thomas). That is with the hieroglyphic signs. Thome we take to be the Egyptian god, Tum. The Mar or Mer, as the surname of the holy man, is an Egyptian title for a superintendent. The “Mer-Tetu” was the superintendent of books, and also the royal mage in one person. Thus read “Mar-Thome” was one of the Egyptian Magi or Rekhi as the superintendent of a college or body of priests who went to India from Syria as missionaries and who promulgated the worship of Tum as God the Father, and Iusa as the son in the religion of Annu.
This dual character of Tum as the father and Iu the Su or son, equal to Jesus, will enable us to identify the child-Jesus in the Gospel of Thomas and that Gospel itself as a form of the Egyptian Gospel. This is one of the most ancient of the Gospels of the Infancy called Apocryphal, the origin and true significance of which are hitherto unknown. These have been denounced as idle tales, foolish traditions: pious frauds, disguised heresy, anti-evangelical representations and fables forged to supply an account of “Our Lord’s History”, in that infancy which the evangelists have perforce omitted. The representations, however, are anti-evangelical; hence they are supposed to favour Docetism: in other words, they are non-historical. As already demonstrated, the great god Tum was the father in one character, and Iu or Horus in the other; he is the divine son who is Iu-em-hetep the Egyptian Jesus. Tum is Tomas or Thomas in Greek, and the Gospel of Tomas in Greek is the Gospel of Tum as Egyptian. Also Tum the father and Iu the son will show why the history of the infancy should be related of a mythical Jesus in the Gospel of Tum or Thomas, and in relation to Thomas. Thus we can identify Tum as the author of the sayings which are to be spoken by Iu-em-hetep, in the person of God the Son. Tum was the earlier name of Atum-Ra, when the character was that of child-Horus, or the infant Tum, and the sayings together with the sayer were pre-Osirian. In other words, the “sayer” is Iu-em-hetep, the prince of peace in the cult of On, whom we trace back to the time of Ptah as the Egyptian Jesus. Hence this chapter is the one by which the manes is said to “assume the form of Ptah” in the course of being spiritualized. In one of the sayings ascribed to Jesus he says, “Come unto me, all ye that labour and are heavy-laden, and I will give you rest” (Matt. XI. 28). This had then become “one of the sayings”. But the sayer himself had been personalized or typified in earlier ages as Iu-em-hetep at Memphis, and again at On, and later still at Alexandria. And Iu-emhetep the bringer of peace by name was the giver of rest by nature as the Egyptian Jesus; he who settled the matter of immortality in his resurrection from the tomb. As we have already seen, a tap-root of the Jesus legend in the eschatological phase can be traced in the Egyptian Ritual to the time and to the cult of Ptah at Memphis (Rit., ch. 82). Ptah was the earliest form of an eternal father manifesting in the
person of an ever-coming son, who, as the coming one, was Iu, or Iu-em-hetep, he who comes with peace. Hence we derive the name or title of the Egypto-gnostic Jesus from Iu-Su, or Iusa, the coming son. Indeed, the question asked by the messengers of John in the Gospel, [Page 895] art thou he that should come, or must we look for another? is equivalent to asking “art thou Iu-em-hetep, he who comes with peace as manifestor for the father?”
It is also said of Jesus that he had compassion on the people “because they were as sheep without a shepherd”. And this has been looked upon as one of the foundational pillars of the history, and proof positive that he was the original Good Shepherd. But Horus had long been extant as the good shepherd in the mythos, the eschatology, and the iconography of Egypt. Again, it is said of Jesus (Matt. VII. 29), that he taught the multitude as one having authority, and not as their scribes. So was it with Horus, who claims that authority to teach had been divinely delegated to him as the beloved son of God the Father.
Hence the sayings, “I have come forth with the tongue of Ptah and the throat of Hathor that I may record the words of my father Tum with my mouth” (Rit., ch. 82). “I am arrayed and equipped with thy words of power, O Ra” (ch. 32). “I utter his words to the men of the present generation, and I repeat his words to him who is deprived of breath” as the manes in Amenta (ch. 38).
It was the work of Horus to exalt the father at all times and in every place. He is exalted as Un-Nefer, the good being who is the one alone that is good, perfect and unique. The same mission is assigned to the Gospel-Jesus. Hence the saying, “Why callest thou me good? None is good save one, even God alone . . . the Father alone” (Mark X. 18), who represents the same Good Being Un-Nefer as did Osiris.
This duality of the Deity as father and son is also manifest in the saying, “Whosoever shall speak a word against the Son of Man it shall be forgiven him, but whosoever shall speak against the Holy Spirit it shall not be forgiven him” (Matt. XII. 32). That is said in exaltation of the father in heaven who was the holy spirit represented by the son on earth or in Amenta. The Ritual likewise proves that Seb, the god of earth and foster-father of Horus, when he was the child of the virgin mother only, is the prototype or original of Joseph. Horus says that as the heir of Seb, from whom he issued, he was suckled at the breast of Isis, the spouse of Seb, who gave him his theophanies (Rit., ch. 82). Horus on earth lies down to embrace the old man who keeps the light of earth, and who is Seb the earth-father (Rit., ch. 84). Horus is lord of the staircase or mount of rebirth in heaven. In his first advent as the heir of Seb Horus says, “I am come as a mummied one” (that is, in his embodiment when made flesh, the Hamemmat being the unmummied ones) (Rit., ch. 9). “I come before you and make my appearance as that god in the form of a man who liveth as a god” — otherwise stated, as Iusu the son of Atum-Ra (ch. 79). “I repeat the acclamations at my success on being declared the heir of Seb” (Seb was the father on earth (ch. 82), Osiris in Amenta, Ra in heaven). “I descend to the earth of Seb and put a stop to evil” as the bringer of peace, plenty, and good will on earth. “I shine forth from the egg which is in the unseen world” (ch. 22). “Lo, I bring this my word of power” from out the silence in which the gods originated. “I am arrayed and equipped with thy words of power, O Ra” (ch. 24, 32). “I utter his words to the living and to those who are deprived of breath. I am Horus, prince of eternity” (ch. 42). “I am yesterday, to-day, and to-morrow” [Page 896] (ch.
64). “I am” (or, am I not) “the bull of the sacrificial herd. Are not the mortuary gifts upon me, and the supernal powers?” (ch. 105). “Witness of Eternity is my name, the persistent traveller on the highways of heaven. I am the everlasting one, I am Horus, who steppeth onwards through eternity”. But Horus in the Ritual is chiefly the son of God the Father in heaven, and the subject-matter is mainly post-resurrectional.
After the life with Seb on earth, Horus is reborn in the earth of eternity for the heaven of eternity (78, 25).
He is divinized with the flesh or substance of god (ch. 78). By means of Horus, his manifestor, Osiris is said to re-live. Horus is Osiris in his rebirth. Horus rises as a god and is visible to the gods (or divine spirits) (79) in his resurrection. Horus rises as the living soul of Ra in heaven (127). Horus strikes the wakers in their cells or coffins for the resurrection of the manes in Amenta (ch. 84). “I raise myself up, I renew myself, I grow young again” (ch. 43). “Not men or gods; or the glorified ones, or the damned, can inflict any injury on me” (ch. 42). “I do not die a second time in the nether-world” (ch. 44). “I am the victorious one” (ch. 47). “I am seized (in possession) of the two earths” (ch. 50). “There hath been assigned to me eternity without end. Lo, I am the heir of endless time and my attribute is eternity” (ch. 62). “I, even I, am he who knoweth the paths of heaven. Its breezes blow upon me. I advance whithersoever there lieth a wreck in the field of eternity, and I pilot myself towards the darkness and the sufferings of the deceased ones of Osiris” (ch. 78), as the deliverer or saviour of souls whose supreme concern and object is to be saved from the second death in Amenta by earning and attaining the life of the soul that is eternal. “It is I, even I, who am Horus in glory. I am the lord of light and I advance to the goal of heaven”. Jesus says, “I go unto him that sent me” (John VII. 33). “I know whence I came and whither I go” (John VIII. 14). “I go to prepare a place for you”. ‘I am the way, the truth, and the life. No one cometh to the Father but through me” (John XIV. 6). “I go unto the Father” (XIV. 12). But there is nothing
so striking in the Gospel as this image of Horus the saviour in the boat of souls who steers his own bark that tosses in distressful agitation over the water, whilst he carries rescue wheresoever there has been a wreck amongst the suffering and deceased ones of his father Osiris.
Horus was the sole one of the seven great spirits born of the mother who was chosen to become the only-begotten son of God the Father when he rose up from the dead. This is he who says in the Ritual, “I am the bright one in glory, whom Atum-Ra hath called into being, and my origin is from the apple of his eye. Verily before Isis was, I grew up and waxed old, and was honoured beyond those who were with me in glory” (Rit., ch. 78, Renouf). Those who were with him in glory were the seven great spirits, the Khuti or glorious ones. Amongst these, Horus became the divine heir of all things, the son of God who claims to have existed before Isis his mother, when speaking as manifestor for the holy spirit. This is the son and heir of God who is described in the Epistle to the Hebrews as the “appointed heir of all things, through whom also he made the worlds”. [Page 897] He was thus exalted above the angels or great spirits through
“having become by so much better than the angels” and by inheriting a more excellent name than they.
“For unto which of the angels said he at any time, thou art my son?” Horus exalts his father in every place; “associating himself with the two divine sisters, Isis and Nephthys”, as his two mothers. It is Taht-Ani who speaks by him the favourable incantations which issue from his heart through his mouth. Horus overthrows the serpent Apap daily for Ra. Horus unites both Osiris and Ra in one triune personality, or trinity in unity.
The sayer personalized as son of God and utterer of the logia in the Ritual says: “I am the one proceeding from the one, the son from a father, the father from the son” (Sarcophagus of Seti I). Jesus is credited with having the magical power of being known or unknown, seen or unseen at will. When the Jews took up stones to cast at him he was suddenly invisible, even in their midst (John VIII. 59). Again, whilst uttering the sayings to the multitude, he was hidden from them (John XII. 36). When risen bodily, he is the unknown one to Mary at the sepulchre. He is also the unknown one to the disciples on the way to Emmaus (Luke XXIV). This character, like all the rest, is according to copy supplied by the Ritual. “I am he”, says Horus, “who cometh forth and proceedeth, and whose name is unknown to men” (ch. 42).
The Osiris has a word of power by means of which he can conceal or manifest himself. He says: “I am in possession of that word of power which is the most potent one in my body here; and by means of it I make myself either known or unknown” (Renouf, ch. 110), which is equivalent to becoming visible or invisible at will.
“Before the feast of the Passover, Jesus, knowing that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end” (John XIII. 1). The end is here indicated by the feast of the Passover and the last supper. In the parallel scene Horus says: “I have come to an end for the lord of heaven, I rest at the table of my father Osiris” (Rit., ch. 70). This immediately precedes his piercing the veil of the tabernacle and coming forth as the divine hawk of soul (Rit., 70-71, Renouf). Horus when addressing Ra the father on behalf of the four brethren, his followers, says, “Be they with thee so that they may be with me” (Rit., ch. 113). Jesus says of his followers, “Holy Father, keep them in thy name which thou hast given me that they may be one
even as we are”. “I will that where I am they also may be with me” (John XVII. 11, 12, 24). In the same passage of the Ritual Sut is referred to as invoking the powers of Nekhen. In the same passage of the Gospel it is “the son of perdition”.
In this way the canonical Gospels can be shown to be a collection of sayings from the Egyptian mythos and eschatology. The original likeness is somewhat defeatured at times in the process, but sufficient remains in the Ritual for the purpose of comparison and reclamation. When Horus returns to his father with his work accomplished on earth and in Amenta he greets Osiris in a “discourse to his father”. In forty addresses he enumerates what he has done for the support and assistance of Osiris in the earth of Seb.
Each line commences with [Page 898] the formula, “Hail, Osiris, I am thy son Horus. I have come!”
Amongst other of the assistances he says, “I have supported thee. I have struck thine enemies dead. I have brought the companions of Sut to thee in chains. I have cultivated thy fields. I have watered thy grounds. I have strengthened thine existence upon the earth. I have given thee thy soul, thy strength, thy power. I have given thee thy victory. I have anointed thee with the offerings of holy oil”. This last in sign language is, I have given thee the glory (Renouf and Naville, Rit., ch. 173). This we parallel with the sixteenth chapter of John, in which the position and character of Jesus are the same with those of Horus, and in which Jesus addresses the father at the end of his career. “I have come to thee”, says Horus to Osiris. “Now I come to thee”, says Jesus to the Father. “Father, the hour is come; glorify thy son that the son may glorify thee”. “I glorified thee on earth, having accomplished the work which thou hast given me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. I manifested thy name unto the men whom thou gavest me out of the world. I am no more in the world. But now I come to thee. I kept them in thy name, which thou hast given me. I guarded them, and not one of them perished, but the son of perdition” (XVII. 5-12). The glory of God the father was reflected by the sacred oil upon the face of Horus the anointed son, which was a sign of his divinity. This was “the glory as of the only-begotten from the father” who was Horus in spirit, Horus the adult, the anointed one with the father, and thus the representative type of a soul of life that is eternal and attainable by all as in the only-beloved son.
It is an utterance of the truth that is eternal to say that Horus as the son of God had previously been all the Gospel Jesus is made to say he is, or is to become. Horus and the father were one. Jesus says, “I and my Father are one”. “He that seeth me, seeth him that sent me” (John XII. 45). Horus is the father seen in the son (Rit., 115). Jesus claims to be the son in whom the father is revealed. Horus was the light of the world, the light that is represented by the symbolical eye, the sign of salvation. Jesus is made to declare that he is the light of the world. Horus was the way, the truth, the life, by name and in person.
Jesus is made to assert that he is the way, the truth, and the life. Horus was the plant, the shoot, the natzer. Jesus is made to say, “I am the true vine”. The deceased says, “I spring up as a plant” (Rit., 83, 1). The deceased, in the character of Horus, or one with him by assimilation, also makes these claims for himself. Hence the sayings — the sayings which are repeated in the Gospels, more especially in the Gospel according to John=Aan. To parallel a few of the sayings in the Gospels with those of the Ritual: In the Gospel according to John, Jesus says of himself, “I am the bread of life” (VI. 35), “I am the light of the world” (VIII. 12), “I am the door of the sheep” (X. 7), “I am the good shepherd” (X. 11), “I am the resurrection and the life” (XI. 25), “I am the way, the truth, and the life” (XIV. 6), “I am the true vine” (XV. 1). And Horus was the original in all seven characters. Horus was the bread of life, also the divine corn from which the bread of life was made (Rit., ch. 83). Horus was the good shepherd who carries the crook upon his shoulder. [Page 899] Horus was the door of entrance into Amenta, which none but he could open.
Horus was the resurrection and the life. He carries the two symbols of resurrection and of life eternal, the hare-headed sceptre, and the Ankh-key in his hands. Horus was the way. His name is written with the sign of the road (Heru). Horus was the true vine, as the branch of Osiris, who is himself the vine in person. Now the original of all these identifiable characters could occur but once, and that prototype was Horus, or Jesus in the cult of Atum-Ra. Horus says, “It is I who traverse the heaven. I go round the Sekhet-Aarru (the Elysian fields). Eternity has been assigned to me without end. Lo! I am the heir of endless time, and my attribute is eternity” (Ritual, ch. 62). Jesus says, “I am come down from heaven.
For this is the will of the Father that every one who beholdeth the son and believeth in him should have eternal life, and I will raise him up at the last day”. He, too, claims to be the lord of eternity. When Horus is “lifted up” to become glorified and is “Horus in his glory” (ch. 78), “master of his diadem”, he says, “I raise myself up”. Then he adds, “I stoop upon the Atit-bark that I may reach and raise to me those who are in their circles, and who bow down before me” as his worshippers (ch. 77). “And I”, says Jesus, “if I be lifted up out of the earth (as Horus was lifted up from out the nether-world), will draw all men after me” (John XII. 32, 33). Horus says, “I open the Tuat that may drive away the darkness”. Jesus says, “I am come a light into the world”. Horus says, “I am equipped with thy words of power, O Ra” (the father in heaven) (ch. 32), “and repeat them to those who are deprived of breath” (ch. 38). These were the words of the father in heaven. Jesus says, “The Father which sent me, he hath given me a commandment, what I should say and what I should speak. The things therefore which I speak, even as the Father hath said unto me, so I speak” (John XII. 49, 50). “The word which ye hear is not mine, but the Father’s who sent me “(John XIV. 24). Horus repeated to his followers that which his father Osiris had said to him in the early time (Rit., 78). Jesus says, “As the Father taught me, I speak these things” (John VIII. 28). “All things that I heard from my Father I have made known unto you” (John XV. 15). Horus comes on earth to report what he has known and heard and seen and handled with the father. “I have touched with my two hands the heart of Osiris”. “That which I went to ascertain I have come to tell”. “I know the mysterious paths and the gates of Aarru (or Paradise) from whence I come. Here am I, and I come that I may overthrow mine adversaries on earth, though my dead body be buried” (Renouf, ch. 86).
Horus eats the bread of Seb on earth, but he teaches the manes in Amenta to pray for the bread of heaven. Let him ask for food from the Lord, who is over all (ch. 78). In this we have the germ of the Lord’s Prayer addressed to “our Father in heaven” for “our daily bread”: Ra being the heavenly father of Horus and the supplier of food to souls; the daily giver of eternal life, that was represented by the typical seven loaves of plenty. There is a prayer in the Ritual (ch. 71) which opens with an address to the Lord of Heaven who “reveals himself, who derobes himself, and presents himself to the earth” in the person of Horus his son, the divine hawk or soul that [Page 900] pierces through the veil of the tabernacle. It is here referred to for the refrain which occurs seven times over “May his will toward me be done by the Lord of the one face”, that is, by the one and only God who is the father in heaven, he who “revealed himself, who disrobed himself, and presented himself to the earth” (Renouf, ch. 71) in the person of his beloved son.
Horus who comes from heaven says, “I am the food which perisheth not, in my name of the selforiginating force” (Rit., ch. 85). Jesus says, “I am the bread of life. This is the bread which cometh down out of heaven that a man may eat thereof and not die. I am the living bread which came down out of heaven” (John VI. 48-51). Horus was not only the bread of life derived from heaven and the producer of bread in the character of Amsu the husbandman; he also gave his flesh for food and his blood for drink.
This, however, was not in the cannibal form of human flesh and blood, but as the typical calf or the lamb.
Jesus says, “The bread which I will give is my flesh”. “Except ye eat the flesh of the Son of man and drink his blood ye have not life in yourselves”, that is, in the human form, which is proclaimed to be the bread which came down out of heaven (John VI. 53, 58). Horus says, “I am the possessor of bread in Annu. I have bread in heaven with Ra” (ch. 53A). “There are seven loaves in heaven at Annu with Ra” (ch. 53B).
Ra is the father in heaven. He is the provider of the bread of life that is given by the son, and by Jesus in the Gospel. Jesus says, “My Father giveth you the true bread out of heaven. For the bread of God is that which cometh down out of heaven, and giveth life unto the world”, that is, in the person of Jesus or of Horus. “Jesus said unto them, I am the bread of life” (John VI. 32-35). Jesus, like Horus, is the giver of the water of life which likewise cometh from the Father (John IV. 10 and VII. 37). “Now on the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water” (John VII. 37, 38). In passing, we may notice that the great feast corresponds to the Uaka festival by which the return of the water of life in the inundation was celebrated; and that Osiris was the lord of the water as well as of the wine. Moreover, the miracle of converting water into wine is very simply illustrated by the picture of Osiris as the vine and also as the water of renewal in which the vine springs out of the water of life that issues from beneath his throne. On the ground of natural fact, Osiris was the water of life to the land of Egypt in the inundation of the Nile. He was adored in the temple of Isis at Philae as “Osiris of the mysteries, who springs from the returning waters”. He was the water of life to the souls in Amenta; and in the eschatology Osiris is the water of life in Hetep, the paradise of peace, to spirits perfected. In the Ritual, Horus is the son of God through whom is given the water that cometh from the father, which is called the Ru of Osiris, the divine liquid that flows from him as the ichor of life. Horus speaks of quenching his thirst with the drops (the Ru) of his father Osiris. So Jesus draws and drinks and gives drink from the well of living water which is the father’s; not the well of Jacob (John IV. 10, 15), but a well of water springing up unto eternal life. [Page 901] Again and again, the status and character of Jesus as the Sayer in the Gospels are only to be determined by the mythical or mystical relationship. “Before Abraham was, I am”, is one of the sayings ascribed to the supposed historical Christ. Abraham is of course referred to as the typical progenitor of the Jews. So in the Gospel of Thomas, or Tum, the child-Jesus says to his earth-father Joseph, “It is enough for thee to see me, not to touch me. For thou knowest not who I am. If thou knewest thou wouldst not grieve me. And although I am now with thee I was made before thee” (ch. 5). The son who existed before the father claims an immense antiquity, as a character entirely mythical, but if the statement were made a hundred times over in the märchen the meaning would be the same. It is a saying of the Divine Child who came into being earlier than God the Father as the offspring of the Virgin Mother who is Jesus the fatherless Child of Mary in the Gospels, and of Neith or IusГЈas in the Ritual. Joseph also plays the
part of Seb, the father, to Horus on earth. “Seb giveth me his theophanies”, says Horus, but “more powerful am I than the lord of time (Seb), I am the author and the master of endless years” (Rit., ch. 82) as an image of the Eternal.
In the inscription of Hatshepsu, the child-Horus is called “the elder of his mother’s husband”. That is, he was older than Osiris, who became the father according to the later sociology (Obelisk of Karnak, l. 4).
Such is the sole ground of origin upon which the father can be later than the son whether his name is Atum, Osiris or Abraham.
The sayings involve a sayer who became the typical teacher in person as Horus in the Osirian cult and Iu-em-hetep in the religion of Atum-Ra, or Iao of the Egypto-gnostics in the Pistis Sophia. These are mentioned in the texts as the divine enunciators of the “sayings”. Each of them is a form of the sayer, word, logos, announcer, or revealer in person, precisely the same as the Jesus of the gospels, whether Apocryphal, Egypto-gnostic or Canonical. The elder Horus was the virgin’s child; he imaged the soul in matter, or, the body-soul in the life on earth. He was the teacher of the lesser mysteries in the mythology.
He was solar; hence the leader of that glorious company of the twelve now stationed in the zodiac as rowers of the bark for millions of years. The primary twelve were the great gods of Egypt twenty thousand years ago as the twelve powers that rowed the solar bark for Ra around the circle of the zodiacal signs.
They became the Aeons of the gnostics, twelve in number. As preservers of the light, they were twelve teachers in mythology, twelve followers of Horus who are the twelve apostles or disciples of the Egyptognostic Christ; the seven and five being grouped together to constitute the twelve.
At his second coming when Horus of the resurrection rose again as a spirit in the image of the holy ghost — he became the teacher of the greater mysteries to the twelve who likewise had attained the status of spirits in the eschatology, and who were now the twelve to whom twelve thrones were promised in the heaven of eternity.
Horus the word in person was the sayer to whom the sayings were assigned. Hence the “sayings”, attributed to Iu-em-hetep and Hartatef in Egypt: the one as child of the mother; the other as son [Page 902] of the father who wore the Atef-crown of Atum-Ra. Now this mystical “word” of the mother, and the wordmade- truth in Har-Mat-Kheru are both apparent in the opening chapter of the Gospel according to John.
“In the beginning was the word”, he says; as it had been in Iu-em-hetep, or child-Horus. “And the word became flesh”, which it did in the virgin-blood of the immaculate Isis or of Hathor-IusГЈas. The doctrine of the second Horus follows, but is inserted parenthetically. “And we beheld his glory; glory as of the only begotten from the father”. But the Jesus of the genuine legend was not yet begotten by or from the father.
He was begotten or christified in his baptism. Matthew has it that when Jesus was baptized he went up straightway from the water; and lo the heavens were opened unto him, and he saw the Spirit of God.
Descending as a dove and coming upon him; and lo a voice out of the heavens, saying, This is my beloved son (ch. III. 16, 17). In the original transformation scene this occurred when the child of the mother made his change into the beloved son of God the father at the time of the baptism in the Osirian mystery of Tattu (Rit., ch. 17). It was in his resurrection from the dead, here represented by the rising from the water, and becoming bird-headed as a spirit, that Horus became the beloved son of the father (Rit., ch. 9). John then proceeds to describe the transformation of Jesus in his baptism when “the spirit descended as a dove out of heaven, and it abode upon him”, which change had already taken place before the glory of the father could have been visible in the person of the son. Now, this word that was in the beginning had already manifested as the “sayer” of the sayings in the Ritual. This is he who says, “I have come forth with the tongue of Ptah and the throat of Hathor (IusГЈas) that I may record the words of my father Atum with my mouth”. That is, as the utterer of the “sayings” which were ascribed to the Egyptian Jesus as Iu-em-hetep, the son of Hathor-IusГЈas and Atum-Ra. We have no need to go further back for the beginning of the Word, as utterer of the sayings. The canonical Gospels are based upon the “sayings” of Jesus; the Jesus that we claim to have been the son of Atum at On; genealogically, the grandson of Ptah at Memphis, and the author of the books of wisdom attributed to him as the Jesus of the Apocrypha, and Gospels of the Infancy.
Enough has been cited to show that the revelation ascribed to Jesus, the Christ of the canonical Gospels, had been previously published in the Ritual of the resurrection and uttered by Iu the Su of Atum-Ra (Iusa=Jesus or Tum=Thomas), who was and is and ever will be the Egyptian Jesus independently of any personal historical character.
The Egyptian Ritual contains the “sayings” or the words of wisdom that were attributed to Ra the inspiring holy spirit. As god the father this was Tum (or Thomas). The utterer of the “sayings” “with his mouth” was god the son, Iu (or Iu-em-hetep) the Su (son) who was Iu-Su, the ever-coming son in the religion of Annu, and Iusu when rendered through the Greek is Ιησους or Jesus.
A large part of the Egyptian Book of the Dead consists of “sayings”. The forty-second chapter contains at least fifty sayings uttered by Horus in person respecting himself, his father and his work [Page 903] of salvation. These are the sayings of Horus, or of the Osiris by whom they are repeated in character. And as Horus the divine word in person is the Lord whose name of Heru signifies the Lord, these sayings of Horus are the Logia Kuriaka; assuredly the oldest in the world, which we have now traced to Iu-emhetep, the Egypto-gnostic Jesus as the sayer for Atum-Ra. These might be called the sayings of Ra or Horus, of Tum or Thomas, of Iu or Iu-em-hetep, of Aan, Taht or Hermes. But above all other names or titles they were known as the words of Mati.
Also, the Gospel of the Egyptians, represented by the Ritual, was the Gospel according to Mati (or Matiu, with the U, inherent). And as Mati was inculcated by means of the sayings, the sayings in the Ritual are the sayings of Mati as the words of truth, justice, law, and rightfulness, and the revelation of the resurrection. In Dr. Birch’s translation of “the funeral Ritual” he has given the word “Mati” as a title of Taht- Aan the divine scribe; and from this title the present writer deduced the names of Matthias and Matthew, as the true reckoner, the just reckoner, and keeper of the tablets for Maati in the hall of Maat. Taht-Aan might be designated Mati. But, whether we take the word Mati as a proper name or title of the scribe Taht (whether called Hermes, Aan or Mati), he was the recorder of the sayings or Logia Kuriaka in the Ritual.
But even if we do not take the name of Mati to be a title of Tehuti, whence the names of Matthias and Matthew, the character remains. Taht was the scribe in the Maat or judgment-hall, also the recorder of the sayings that were given by the Father in Heaven to be uttered by Horus, and written down by the fingers of Taht. Now, according to the often-quoted testimony of Papias, recorded in his last “commentary” on the “sayings of the Lord”, the basis of the canonical Gospels was laid in a collection of sayings that were attributed to “The Lord”. He tells us that Matthew wrote the sayings in the Hebrew dialect, and every one interpreted them as best he was able. This was the current hearsay on the subject as reported by Papias, Bishop of Hierapolis. And here we might repeat, in passing, that the sayings of Horus the lord in the Ritual were collected and written down by Taht-Mati the scribe, and that Matthew, or Matthias, corresponds to Mati both in character and by name. We have no further use for the statement beyond noting that the extant Gospel of Matthew was evidently founded on a collection of those “wise sayings, dark sentences and parables” that constituted the wisdom of the Egypto-gnostic Jesus, one late version of which has been preserved in the Book of Ecclesiasticus, entitled “the wisdom of Jesus”. The present writer has previously suggested that the “sayings” collected by Matthew, which Papias had heard of as the source of the Christian Gospels, were a form of the sayings of Mati collected from the papyri of the Ritual. The Catholic Christians were sorely troubled about the Egypto-gnostic Gospels in possession of the “heretics” when they came to hear of them. These are especially associated with the name of Valentinus, an Egyptian gnostic, who came with these Egypto-gnostic Gospels from Alexandria, and to whom Pistis Sophia and the “Gospel of Truth” have been attributed. The “Gospel of Truth”, known to the Valentinian gnostics as Egyptian, is [Page 904] the Gospel of Mati, or a collection of the sayings of Mati=Matthew. The Logia of Matthias was the authentic gospel of the Carpocratean gnostics. Clement of Alexandria quotes from the “Traditions of Matthias” two sayings which are not to be found in the canonical Matthew. This proves the existence of other sayings, oracles and divine words than the canonical in the time of Clement, which were assigned to Matthias=Mati. These sayings and traditions
were acknowledged as genuine by the gnostic followers of Carpocrates, Valentinus and Basilides, who never did acknowledge any historical founder, and whose Christ was the Egypto-gnostic Jesus — he who was the utterer of the sayings and traditions first written down by the divine scribe Taht-Aan=John; or Taht-Mati=Matthew.
In writing his Gospel, Basilides appealed to a secret tradition which he had received from Matthias; and Hippolytus reports that this secret tradition was derived by Matthias during his private intercourse with the Saviour. But the gnostics never did acknowledge any historic saviour. Their Christ was Horus, or the nonhistorical Jesus, and therefore the private intercourse of Matthias with the Saviour was that of Mati with Horus the Christ of the Ritual which contains the history of that intercourse.
We are told that it was after his Resurrection that Christ revealed the true gnosis to Peter, John and James. (Clem. Alex. Eusebius, H. E. 2, 1). But it was only the spiritual Horus or Christ that could reveal the true gnosis, which is here admitted versus the historic personage. This revelation is postresurrectional, the same as with the gnostic Jesus in the Pistis Sophia who expounds the mysteries to his twelve apostles on Mount Olivet after he has risen from the dead. The “Manifestation of Truth” is the title of the great work of Marcus the gnostic in the third century. The lost work of Celsus was the Word of Truth or Logos Alethea. In these instances the gospel is that of truth, the word of truth; the true gospel.
And the gospel of Mati, we repeat, is equivalent to the gospel or the sayings according to Matthew which had been heard of by Papias as the nuclei of the canonical Gospels. Epiphanius, in speaking of the “Sabelian Heretics”, says, “The whole of their errors and the main strength of their heterodoxy they derive from some apocryphal books, but principally from that which is called the Gospel of the Egyptians (which is a name some have given to it) for in that many things are proposed in a hidden, mysterious manner as by our Saviour” (Ad. Haeres, 26, 2), just as they are in the sayings of the Ritual, the sayings of Hartatef, Iu-em-hetep or the sayings of Jesus. In his tirade against gnosticism Augustine echoes the name of Mati (for truth) and shows its twofold nature in a peculiar way as “The Truth and Truth”. He says of the gnostics: “They used to repeat ‘Truth and Truth,’ for thus did they repeat her name to me, but she was nowhere amongst them; for they spoke false things, not only concerning thee who art the Truth in Truth, but even concerning the elements of this world of ours, thy creation; concerning which even the philosophers, who declared what is true, I ought to have slighted for love of thee, O my father, the supreme God, the beauty of all things beautiful. O truth! truth! how inwardly did the marrow of my soul sigh after thee even then, whilst they were perpetually dinning thy name into my ears, and [Page 905] after various fashions with the mere voice, and with many and huge books of theirs”. (The Gnostics and their Remains, King, p. 157.)
The Book of the Dead or Ritual of the resurrection virtually contains the Gospel of the Egyptians which was assumed to have been lost. This is the Gospel according to Mati or Matiu, the original, as we maintain, of that which Papias attributes to one “Matthew”, and which was a collection of the sayings assigned to the Jesus whom the non-gnostic Christians always assumed to be historical. The Ritual preserves the sayings of the Egyptian Jesus who was Iu the Su, or Sa of Atum-Ra and IusГЈas at On, and who was otherwise known as the Lord in different Egyptian religions. This was the sayer to whom the sayings are attributed in the “Festal Dirge” (Records, vol. IV, p. 115), and also in the Ritual and other Hermetic Scriptures. And now we have a form of the genuine Gospel of the Egyptians in the Ritual itself.
This is the original Evangelium Veritas: The Gospel according to Mati=Matthew; to Aan=John; or Tum=Thomas. From this we learn, by means of the comparative process, that the literalizers of the legend and the carnalizers of the Egypto-gnostic Christ have but gathered up the empty husks of Pagan tradition, minus the kernel of the Gnosis; so that when we have taken away all which pertains to Horus, the Egypto-gnostic Jesus, all that remains to base a Judean history upon is nothing more than an accretion of blindly ignorant belief; and that of all the Gospels and collections of “Sayings” derived from the Ritual of the resurrection in the name of Mati or Matthew, Aan or John, Thomas or Tum, Hermes, Iuem- hetep or Jesus, those that were canonized at last as Christian are the most exoteric, and therefore the farthest away from the underlying, hidden, buried, but imperishable truth.