Ancient Egypt: The Light of the World
A Work of Reclamation and Restitution in Twelve Books
Book Twelve - Jesus in the Mount
Ascending the mountain of Amenta is a figure of the resurrection from the dead. When Jesus Aber-Amentho rises after death it is to take his seat upon the mountain with the twelve preservers of the light.
The group of twelve followers was the latest to gather form upon the mount. This was preceded by the seven, the four, and the two. The Ritual of the Resurrection opens with the coming forth to day of Horus or the Osiris, who ascends the mount of glory, or Mount Bakhu, the mount of the green olive-tree, which afterwards was represented in Judea by the local Mount of Olives. In the older manuscripts of the Ritual this ascent is called “the coming forth to the divine powers attached to Osiris”, which are the four with Horus in the mount, or on the Papyrus-column, the four that were his brethren first, and who are afterwards portrayed as his children. But in both the Ritual and Pistis Sophia the mount, the scenes upon the mount, the twelve with Jesus or the four with Horus on the mount, are all in spirit-world. As we have
seen, Pistis Sophia opens with the resurrection of the Egypto-gnostic Jesus. The life of suffering represented on the earth was over, and the victor rose triumphant after death, to be invested with the glory of the Father on the mount. [Page 820]
This is the Peri-em-hru or coming forth to day with which the Egyptian Ritual of the resurrection begins.
Jesus comes forth from Amenta as the teacher of the greater mysteries to the twelve disciples who are gathered together on the Mount Olivet, which is the mountain of Amenta in the Kamite eschatology. Thus the mount, the scene upon the mount, the teaching and the twelve are all post-resurrectional, and therefore the transactions are not upon our earth. There was a double resurrection in the Osirian mysteries, just as there is a first and second death. The earliest is a resurrection of the soul that passes from the body on earth and emerges as the Sahu in Amenta. This is Amsu-Horus, who is still a mummy, but who has risen to his feet with one arm loosened from the bandages of burial. It has the look of a corporeal resurrection, for the body is semi-corporeal. But Horus has not yet attained the garment of his glory.
The typical mountain likewise had a twofold characters in the mythology and the eschatology. As solar, it was the mount of sunrise or of the great green olive-tree of the Egyptian dawn. As eschatological, it was the mountain of Amenta, up which the manes climbed — the mount of glory and the glorified. It was the mount on which the human Horus was transfigured and regenerated to become pure spirit in the likeness of the Father. Hence it is the mount of transfiguration, of regeneration, of healing, and also the means of ascent into the land of spirits (Rit., ch. 17).
The second resurrection is from Amenta. When Horus has transformed and made his change into the likeness of his Father and become pure spirit he ascends from the mount and rises into Heaven from Bakhu, the mount of the olive-tree, or the Mount of Olives in the later rendering. This was the meetingplace of Horus and his heavenly Father Ra when they conversed together in the mount. It is that Mount of Olives on which Horus, the Egypto-gnostic Jesus, met the twelve disciples after his resurrection from Amenta, which meeting-place is repeated when the Gospel-Jesus makes the appointment for the Eleven to meet him in the mountain after he has risen from the dead (Matthew XXVIII. 16). The Kamite founders of the astronomical mythology had placed the equinoxes high up on the horizon, or the summit of the mount, as it was figured, at the meeting-point of equal night and day. Thus the equinox or level place was one with the top of the mount, and where one writer speaks of the equinoctial station as being on the mount another might assign it to the “level place” or plain, when neither of them possessed the proper clue. In this way one discrepancy may be explained concerning the delivery of the sermon on the mount.
According to Matthew, Jesus delivered it upon the mount. According to Luke, he came down from the mount and “stood on a level place” (ch. VI. 17). Both places meet in one, but only on the mountain of the equinox, the Egyptian mountain of Amenta. According to Matthew, the sermon was delivered to the four brethren in the mount. This follows the Ritual. According to Luke, the sermon was delivered to the twelve on the mount by Jesus standing on the level place.
No rational explanation has ever been suggested why the divine healer on earth should have compelled the sick and ailing, the obsessed, the halt and maimed, the deaf and dumb and blind who [Page 821] besought him for a cure, to climb a lofty mountain with the cripples on crutches in order that they might come into his presence and be healed. When Jesus was followed by the clamorous multitude he went up into the mountain and sat there. “And there came unto him great multitudes, having with them the lame, blind, dumb, maimed, and many others, and they cast them down at his feet, and he healed them”. The answer is that the mount was mythical, not geographical; the divine healer was no human thaumaturgist; the multitudes were manes, not mundane mortals.
The only mountain mentioned by name in the Gospels as the scene of the miraculous occurrences is Mount Olivet. There was such a mountain to the east of Jerusalem, but beyond that was the mythical Mount of Olives, which was localized in many places under various names as the typical mount of the astronomical mythos. At first the mount was a figure of the earth that rose up in the waters of the Nun, or space. Then it was a type equivalent to the horizon. To be upon the horizon in the mythos is to be upon the mount — the mount of the double equinox — the four quarters or the twelve divisions of the ecliptic. It is shown in the Pistis Sophia that the twelve disciples, teachers, or supporters who sat with Jesus on the Mount of Olives had originated as the twelve aeons or rulers in the zodiac. As such they were the teachers of time and the preservers of the treasures of light. Their stations were in an aërial region. This is otherwise called the sphere or circle of the zodiac, in which the twelve seats or thrones were finally established, with the central throne of the Egypto-gnostic Jesus towering over all.
In the early Christian iconography the cross of Christ is erected on a mount. This is shown to be the mount of the four quarters, or the equinox, by means of the four rivers flowing from the summit. The Christ stands on the top along with the cross. Sometimes the ram or lamb is portrayed on the mount of the four quarters in place of the Christ; and Horus was likewise the lamb as well as the calf upon the mount. The Christ is also accompanied by seven lambs=seven rams, supposed by Didron to represent the twelve apostles! (Didron, Fig. 86). But the ram (Mithraic lamb) is the Egyptian ideograph for the baspirit, and seven rams or lambs that accompany the Christ are equal to the seven spirits which served Horus in the octonary of the mount. The ram also appears with seven eyes and seven horns, which identify it with the seven rams as seven spirits, or the seven souls of Ra. This shows an earlier stratum of the astronomical mythos in survival. It is the Egypto-gnostic Jesus, who was Horus, with the seven great spirits that were earlier than the twelve upon the mount. When Jesus has transformed, or spiritualized in his baptism, he is “led up of the spirit to be tempted of the devil” (Matt. IV. 1). He is then a spirit on the mount that is exceeding high, like the mountain of Amenta, which is said to reach the sky. To meet upon the mountain after death could only be as spirits meet in spirit-world upon the mount of re-union in the mysteries of Amenta. Thus it is obvious that the meeting-point of Sut and Horus, or of Satan and the Christ, was no earthly hill; and that the teacher and the teaching on the mountain are the same in the
canonical Gospels as in Pistis Sophia and the Ritual, that is, they are in spirit-world, and therefore the total [Page 822] transactions on the typical mountain are post-resurrectional and not humanly historical.
According to John, the earliest discourse of Jesus is not the sermon on the mount as given by Matthew.
In place of this, John presents the discourse upon regeneration which is the same subject as that of the sermon on the mount in the Divine Pymander. Jesus says to Nicodemus, “Verily, verily, I say unto thee, Except a man be born anew (or from above) he cannot see the kingdom of God”. Nicodemus saith unto him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” Jesus answered, “Verily, verily, I say unto thee, Except a man be born of water and the spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh: and that which is born of the spirit is spirit. Marvel not that I said unto thee, ye must be born from above. The wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth: So is everyone that is born of the spirit”. Nicodemus answered and said unto him, “How can these things be?” Jesus answered and said unto him, “Art thou a teacher in Israel and understandest not these things? Verily, verily, I say unto thee, We speak that we do know, and bear witness of that we have seen: and ye receive not our witness. If I told you earthly things and ye believe them not, how shall ye believe if I tell you heavenly things? And no man hath ascended into heaven but he that descended out of heaven, the Son of Man, which is in heaven” (John III. 1-14). This is a sermon on regeneration. The sermon of Hermes is in the mount of regeneration. The subject is the same in both. Previous to this discourse Hermes had told Tat that “no man can be saved before regeneration”. At a previous ascent into the mount Hermes had promised Tat that if he would estrange himself from the world and prepare his mind for this mystery to be unfolded, he would then impart it to him. “Now”, says Tat, “fulfil my defects and instruct me of regeneration either by word of mouth, or secretly; for I know not, O Trismegistus, of what substance or what womb, or what seed a man is thus born”. That is, how he is to be reborn in the process of regeneration? Hermes replies, “O son, this wisdom is to be understood in silence, and the seed is the true good”. “Who soweth it, O father? for I am utterly ignorant and doubtful”. “The will of God, O son”. Now, this is called “the secret sermon in the mount”, on the subject of “regeneration and the profession of silence”. The subject is the same, the characters of teacher and doubtful inquirer are identical, and the physical misinterpretation regarding the mode of rebirth is one and the same in both interviews. Hermes describes a form of the Son of Man who is in heaven, otherwise the heavenly man, when he says, “I see in myself an unfeigned sight or spectacle made by the mercy of God: and I am gone out of myself into an immortal body, and am not now what I was before, but am begotten in mind”. He also says of the physical and spiritual, “He that looketh only upon that which is carried upward as fire, that which is carried downward as earth, that which is moist as water, and that which bloweth or is subject to blast as air; how can he sensibly understand that which is neither hard nor moist, nor tangible, nor perspicuous, seeing it is only understood in power and [Page 823] operation: but I beseech and pray to the mind, which alone can understand the generation that is in God”. But Hermes, who wrote the Ritual in
hieroglyphics as the scribe of the Egyptian gods, did not derive his matter from the Gospels collected by Eusebius and his co-conspirators in Rome (Divine Pymander, B. 7).
After the prophecy of the immediate coming of the Son, who is supposed to be speaking of himself, we have the real meaning of the manifestation identified in the very next verse, which contains a representation of the entrance of Osiris and his transfiguration as Horus in the mount on the sixth day of the new moon. We are told that “after six days” — it would have been more correct if “on the sixth day”; the discrepancy, however, is but slight — “Jesus taketh with him Peter and James and John his brother, and bringeth them up into a high mountain apart. And he was transfigured before them. And his face did shine as the sun, and his garments became white as the light. And behold there appeared unto them Moses and Elijah talking with him. And Peter answered and said unto Jesus, Lord, it is good for us to be here: if thou wilt, I will make here three booths, one for thee, one for Moses, and one for Elijah. While he was yet speaking, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, saying, This is my beloved Son, in whom I am well pleased: hear ye him” (Matt. XVII. 1-5). Then Jesus retires into his secrecy, saying, “Tell the vision to no man, until the Son of Man has risen from the dead”.
This identifies the mount of resurrection, which is one with the mount of regeneration, the sermon on which is obviously post-resurrectional. There is a scene of Transfiguration on the Mount in the mysteries of Amenta. “Ra maketh his appearance at the mount of glory with the cycle of gods about him”. The Osiris deceased acquireth might with Ra, and is made to possess power with the gods — and when men or the manes see him they fall upon their faces. He is seen in the nether-world “as the image of Ra.” So in the Gospel, the face of Jesus “did shine as the sun”. The disciples likewise fell upon their faces, and “were sore afraid”. Not only is Jesus seen in the likeness of Ra, the father in heaven; the voice from the father proclaims that this is the beloved son. In coming down from the mount the witnesses are commanded to “tell the vision to no man”, and of the scene in the mysteries, it is said by the speaker in the Ritual, “the Osiris N hath not told what he hath seen; he hath not repeated what he hath heard in the house of the god who hideth his face” (ch. 133). The point here is the identity of the mythical mount, whether astronomical or as the seat of the teacher; and the twelve; or as the mount of the mysteries; the mount of resurrection, of regeneration and of transfiguration. It is the same mount when those multitudes that meet upon the summit are described as the blind, the halt, and maimed. The mount on which the dead were raised to life, the blind were made to see, the dumb to speak, the impotent to become virile, like the risen ithyphallic Horus; the mount upon which the famished multitudes were fed from the illimitable loaf, or loaves, was the mount of resurrection that rose up from the nether earth for the departed to ascend as spirits. Hence it is the mount on which the miracles in the Gospels are alleged to have been [Page 824] performed. The mount of glory in the Ritual becomes the mount of the glorified in the Gospels. This, according to the gnosis, was the mount that has been localized in Judea, to which the people were bidden to flee for refuge when the end of all things should come; not a geographical mount, but the mount of the manes in Amenta; the mount of the resurrection, which only spirits could ascend; the mount from which the swine obsessed by devils were driven down into the lake when the evil Apap and his host of fiends is hurled back at dawn from the horizon to be drowned in the bottomless pit of Putrata (Rit., ch. 39).
Horus in the solar mythos is the prototype of Jesus on the mount. He is described as the sovereign lord upon the mount=horizon (ch. 40). Elsewhere he says, “I come before you and make my appearance on the seat of Ra, and I sit upon my seat which is on the mount” (or on the horizon) (Rit., ch. 79). Horus has alighted on the mount or is lifted on his monolith, when he says, “I make my appearance as that god in the form of a man that liveth like a god, and I stand out before you in the form of that god who is raised high upon his pedestal (of the mount, or the papyrus-column) to whom the gods come with acclamation”.
He maketh his appearance on the mount of glory or upon his pedestal with the cycle of gods about him (ch. 133). The papyrus being a figure of the earth, Horus, on his papyrus-column or lotus-plant, is Horus in the mount. Also the four brethren, Amsta, Hapi, Tuamutef, and Kabhsenuf, who stand upon the papyrus (or column), are the gods of the four quarters with Horus in the mount. Now, when the four brothers, Simon and Andrew with James and John, are called upon to leave their nets and follow Jesus, they became straightway the four with Jesus in the mount. For, according to Matthew, the disciples were only four in number when the sermon was delivered in the mount (Matt. IV. 5). Again, the typical group of four in the mount are represented by Jesus, James, Peter and John at the time of the transfiguration
(Matt. XVII. 1). Mount Bakhu having been named in Egyptian from the olive-tree of dawn as a celestial summit was localized in Olivet, the mountain eastward. This, as solar, was the one sole mount of the mythos; and in the Gospels, although the mount is mentioned several times, and apparently in different localities, there is but one name given to it, that of Mount Olivet=Bakhu the solar mount, the one typical mount, the Egyptian mount, equivalent to the horizon, as the summit of the earth and figure of the ascent into heaven.
The canonical Jesus is also shown to be a form of the son of Ra, the father in heaven, in his retiring from the world at eventide and passing the night alone on the mount. It may be worth noting that there was a temple of the solar Horus, as ancient as the time of Sebek, upon the eastward side of Mount Bakhu. As it is said in the Ritual (ch. 108), “Sebek the Lord of Bakhu is at the East of the hill, and his temple is upon it”. And Sebek was very possibly the most ancient form of Horus the young solar god. Horus wars against the serpent of darkness on behalf of his father in the mount by night, and is the teacher in the temple of heaven by day. Jesus obviously makes use of both the mount and the temple, for he went up into [Page 825] the mountain when “he opened his mouth and taught” the multitudes (Matt. V. 2). The devil took him up into an exceeding high mountain when he was in the spirit. He was transfigured on a “high mountain
apart” (Matt. XVII. 1, 2). He sat upon the Mount of Olives when expounding the consummation of the cycle and the gospel of the kingdom to the disciples privately (Matt. XXIV. 3). Many details are of course omitted from the “history” and there is no guidance in the Gospels to the secret meaning of the mysteries.
For that we must “search the Scriptures” which are genuine and self-explanatory as Egyptian; the scriptures of Maati and Taht-Aan. Of Jesus and his doings in the mount by night we are told that he went into the mountain to pray; and he continued all night in prayer to God (Luke VI. 12). “And when it was day, he called his disciples; and he chose from them twelve” (VI. 13). It is said in the Ritual that “Horus is united at sunset with his Father Ra who goeth round the heavenвЂќ. So Jesus at sunset is united with his father in prayer all night in the mount. The sun-god has to fight the adversary Sut for his passage through the mount by night. Horus is said to come at evening and “seize upon the tunnels of Ra” for making his passage through the mount. These are elsewhere called the tunnels of Sut; a synonym for darkness. The sun-god entered the mountain each night for rebirth every morning. Horus came forth from the Mount of Olives. He is portrayed in the Ritual walking over the waters. He ascends the Mount Bakhu to enter the solar bark. It is said that his “sister goddesses stand in Bakhu” ; they receive him there as the two mothers, they lift him up into his boat (Hymn to Harmachis). There is a curious conjunction of the Temple and the Mount in Luke’s description of Jesus as the teacher. Like so many other fragments it stands by itself in the Gospel. “Every day he was teaching in the Temple; and every night he went out and lodged in the mount that is called of Olives. And all the people came early in the morning to him, in the Temple, to hear him” (ch. XXI. 37, 38). This passage identifies the mount as being named from the olive-tree, on which the temple of Sebek-Horus stood, and therefore with Mount Bakhu. On coming forth
from the mount of Amenta Horus entered the bark that was rowed or towed round by the twelve who were called the twelve kings in the solar mythos, and afterwards twelve teachers or apostles who were servants to Iu the son of Atum, the Egyptian Jesus in the eschatology.
It is Horus in the mountain with his father who says — “I am the Lord on high. I make my nest on the confines of heaven”, that is, aloft on the mount. “Invisible is my nest”. “From thence I descend to the earth of Seb” his foster-father, “and put a stop to evil”. “I see my father, the lord of the gloaming, and I breathe” (ch. 85, Renouf). Horus in the mount is designated “lord of the Staircase” or steps at the top of which his father sat enthroned. In this dual character the peripatetic Jesus is made to journey, betwixt plain and mountain, town and country, in a vain endeavour to make the track of Horus become historical.
Horus enters the mountain by night and comes forth by day as the “lord of daylight” divinized. On coming forth he says, “I have ascertained what there is in Sekhem”, the shrine in the mount, where dead Osiris lay. “I have touched [Page 826] with my two hands the heart of Osiris, and that which I went to ascertain I have come to tell. . . . Here am I, and I come that I may overthrow mine adversaries on the earth (even) though my dead body be buried” as the Osiris (ch. 86, Renouf). In entering the mountain at sunset he has seen the great mystery of Osiris, his death, his transformation, and his resurrection, and he comes forth as a spirit divinized to make the experience known as a teacher of the mysteries to those that became his followers, his children who were adopted by him as the four brethren two by two, then the seven, and finally the twelve who row the solar bark or reap the harvest of eternal plenty in the Aarru paradise of the Amenta.
A specially important feature in the “history” is this retirement of Jesus into a mountain at sunset to commune with his Father. Jesus “when even was come went up into the mountain apart to pray, and was there alone” (Matt. XIV. 23). “He went out into the mountain to pray; and he continued all night in prayer to God” (Luke VI. 12). It is noticeable that he goes into the mountain, and in the mythos the sun at evening entered the mount which is a figure of the earth. The type was continued in the eschatology. God the Father as Osiris had his dwelling-place and shrine in the mount of earth and it was there that Horus interviewed the father. The speaker in the “Book of the Dead’ says, in the character of Horus the son, “I seek my father at sunset, compressing my mouth”. This latter phrase is Renouf’s rendering of the words
“hapet ru”, the sense of which is determined by the ideograph of closing or enclosing. Therefore the meaning is “I close my mouth” as the synonym for silence in the mount. He seeks his father in the character of Horus with the silent mouth. “I seek my father at sunset in silence, and I feed on life”, is the complete declaration made in this line. Horus feeds on life in silence when alone with the father in the mount of earth where souls were fed on sustenance divine. This is the meat referred to by Jesus when he said, “I have meat to eat that ye know not of”, “My meat is to do the will of him that sent me, and to accomplish his work”. Horus says, “I live in Tattu, and I repeat daily my life after death, like the sun”. For he is Horus risen in Amenta, where he is the instructor of the manes in the mysteries, otherwise he preaches to the “spirits in prison”.
In building the house of heaven, which was annually repeated in the mysteries, the fourfold foundation, the four supports or cornerstones, were laid in the mount. These four supports were personalized in the four children of Horus, Amsta, Hapi, Tuamutef, and Kabhsenuf, who had already been four of his brothers in the earlier mythos when they were the four sustainers of the heaven at the four corners of the mount, and also as the four who stand upon the flower of the papyrus-plant. Now we have to bear in mind that the rock is identical with the mount, and that the house or temple of Horus built upon the mount was founded on the rock. In establishing his father’s kingdom of the beatified, Horus built upon the typical rock. In the Gospel Simon is told by Jesus that he will build his church upon this rock, and the gates of Hades shall not prevail against it. The gates of Hades or Amenta opened in the rock of the Tser Hill to let
the dead come forth in the glorified train of Horus the conqueror [Page 827] whose temple, from the time of Sebek, had been built upon the rock with the four brethren as the pillars of support, which were finally extended to the twelve in keeping with the complete number of zodiacal signs. Peter, in the Gospels, has been assigned the place and position of the rock or mount (or Tat of stability) because in the Greek the word petra signifies the rock. But the rock was the same as the mount; the mount was one and the same all through; and it was the site of the building, whether this is called the Church of Rome, the temple of Sebek, or the house of Tum, that was built by his son Jesus for the divine abode, at the level of the equinox.
Horus in the character of Har-Makhu was the sun-god of the double horizon, who passed from west to east and united the two in one. These two horizons of the double earth have been a source of endless perplexity to the students of the history. The two horizons reappear in the Gospels as those of the two opposite countries, Judea and Galilee. Both have been used independently; the result is that one writer localizes the works of Jesus in the one region, whilst another places the scenes in the country opposite, as if they did not know which leg to stand on, or on which horizon to take their stand. Horus of the double horizon is reproduced in Jesus, who itinerated in two lands or two parts of the one land which takes the place of the Egyptian double earth. Horus passes from one horizon to the other by making his passage through the mount. He makes the passage in the stellar Atit, or Maatet-boat, which he enters with the seven glorious ones at sunset. Horus in the mount is one with Horus in the boat, and thus as teacher of the four, or the seven, or the twelve, he is the teacher in the boat. In this character Jesus likewise teaches in the boat. It is said that “he sat down and taught the multitudes out of the boat” (Luke V. 3, 4).
Horus, with the seven on board the boat, who were portrayed in heaven as the Sahus in Orion, is usually depicted standing. The nearest likeness to the passage through the mountain in the Maatet-boat by night occurs when Jesus “withdrew again into the mountain himself alone”. whereas the disciples go by water.
“When evening came, his disciples went down into the sea; and they entered into the boat and were going over the sea unto Capernaum. And it was now dark”. The scribe hardly dared to send them through the mountain by the boat of the mysteries, therefore Jesus comes to them by walking on the water, “and straightway the boat was at the land whither they were going”, (John VI. 15-21) that is, by magic or by miracle.
At the summit of the mount the glorified deceased who came up from Amenta were now given a seat upon the bark of Ra. In one of his many characters Horus is the divine teacher called “the teller”, on board the boat. He says, “I am the teller in the divine ship. I am the unresting navigator in the bark of Ra” (Rit., ch. 109). As the teacher in the boat he also says, “I utter the words of Ra (his father) in heaven to the men of the present generation (or to the living on earth), and I repeat his words to those who are deprived of breath (or to the manes in Amenta)” (Rit., ch. 38). This, then, is Horus as the teacher in the solar boat, who utters the words or sayings of his father Ra, by day and night, to the living on earth and the manes in Amenta. These are spoken of as those who are in their [Page 828] shrines, but who are also
said to accompany Horus as his guides. Horus further says, “I have made my way and gone round the celestial ocean on the path of the bark of Ra, and standing on the deck (bekasu) of the bark”. It is in this position on the boat that he utters the words of Ra — the word of God — to both the living and the dead.
He says, “I come forth from the cabin of the Sektit bark, and I raise myself up from the eastern hill. I stoop upon the eastern hill. I stoop upon the Maatet (or Atet) bark that I may come and raise to me those who are in their circles, and who bow down before me” (Renouf, ch. 77). The boat or bark of the sun has been made historical in the Gospels. In the time of the celestial Heptanomis there were seven on board the bark with Horus. And seven is the number on board the ship with Jesus after his resurrection. In the heaven of ten nomes there were ten on board the solar bark with Horus, and there are ten on board the boat with Jesus (not twelve) in a very early picture given by Bosio. In this scene, Jesus with the ten in the boat is the child of twelve years, not the man of thirty years. Ten in the solar boat preceded the twelve in the heaven of ten divisions, which were earlier than the seventy-two. (Lundy, Monumental Christianity, fig. 56.)
Horus in the boat is another of the mythical characters assigned to Jesus by the “sacred historian”. Jesus likewise plays the part of Horus in the boat as the teller of parables. “There were gathered unto him great multitudes so that he entered into a boat and sat; and all the multitude stood on the beach. And he spake to them many things in parables” (Matt. XIII. 2, 3). Four of the parables are then told to the people by Jesus, the teller in the boat, which is a co-type with the sayer or logos in person. We find that the Teacher, now become historic, also addresses two classes or kinds of people when he utters the words of his father from the boat. One audience consists of the twelve disciples to whom he is supposed to communicate a knowledge of the mysteries of the kingdom of heaven. These correspond to the glorious
ones who are enshrined, and who accompany Horus as his guides. The others are called the multitude.
To these it is not given to know the mysteries because “seeing they see not, and hearing they hear not, neither do they understand” (Matt. XIII). If the thing were historic, the supposed great democratic Teacher would be excluding the “swinish multitude” from all knowledge of the kingdom of heaven. They were not to be enlightened because they were too densely, darkly ignorant. They are to be put off with parables, according to Luke (VIII. 10), “that seeing they might not see, and hearing they might not understand” these heavenly stories which had for them no earthly meaning. Thus, in this process of transmogrifying the Kamite mythos into Christian history, the common people, the ignorant multitude, are assigned the status of the Pait, the breathless, non-intelligent, unilluminated dead who were slumbering darkly in the coffins of Amenta, and these are inevitably mixed up, in the teaching of Jesus, with the deaf and blind who do not hear and cannot see, and may not perceive, as mortals on this earth.
Moreover the bark in which the sun-god made his celestial voyage was double under two different names. “I am the great one among [Page 829] the gods”, says the speaker in the Ritual (ch. 136B), “coming in the two barks of the lord of Sau”. In the morning it was the Sektit boat, in the evening the Maatet bark. “Let the soul of the deceased come forth with thee (the god) into heaven; let him journey in the Maatet boat till he reach the heaven of the setting stars” (Rit., ch. 15). Two boats are also mentioned by Luke where Matthew only speaks of one —“ while the multitude pressed upon him and heard the word of God, Jesus saw two boats standing by them”. He asks that one of these may put out from the land in order that he may address the multitude from the shore. And he sat down and taught the multitudes out
of the boat (Luke V. 4). Again, we meet with Jesus on board the Maatet bark at evening. In the Gospel according to Matthew there is a scene in which Jesus is asleep on board the boat. At sunset, “when even was come”, he entered into a boat and his disciples followed him. And behold, there arose a great tempest in the sea, insomuch that the boat was covered with the waves, but he was asleep”. Then “he arose and rebuked the winds and the sea, and there was a great calm” (Matt. VIII. 24). The scene may be paralleled with that on board the bark of Ra at evening (Rit., ch 108). In this conflict between Apap and Ra the evil is in the western mountain, and it is said of him, “Now at the close of day he turneth down his eyes to Ra: for there cometh a standing still in the bark, and a deep slumber within the ship”. Here the
solar god as Ra, or Horus, when sinking to rest in the boat, is described as being asleep on board when the evil one makes his attack. There is a contest. “Then Sut is made to flee with a chain of steel upon him, and he is forced to vomit all that he hath swallowed. Then Sut is put into his prison” (Rit., ch. 108).
The western mountain overlooks the lake of Putrata. “I know the place”, says the speaker, “where Ra navigated against adverse winds” (ch. 107). The lake that is crossed by night amidst the terrors of the tempest is a replica of the dreadful lake of darkness which the followers of Horus have to cross in Amenta. It is mentioned in the pyramid texts (Pepi I, 332, and Merira, 635) as a lake that is traversed by the glorified personage. In the chapter by which “one dieth not a second time” (Rit., ch. 44, Renouf) it is spoken of as the lake or chasm of Putrata, where the “dead fall into darkness”, if not supported by the eye of Horus, their moon by night. Elsewhere it is described as the void of Apap over which the bark of heaven sails; the void in which the Herrut-reptile lurks to prey on those who fall down headlong in the
dark (ch. 99). In this place the deceased pleads that he may be brought into the bark “ as a distressed mariner”, for safety. After crossing the lake of darkness, the solar god is thus addressed — “O thou who art devoid of moisture in coming forth from the stream, and who restest upon the deck of thy bark, as thou proceedest in the direction of yesterday and restest upon the deck of thy bark, let me join thy boatmen”. “O Ra, since thou passest through those who are perishing headlong, do thou keep me standing on my feet”. That is, in crossing the water— but not walking on it. Some of the matter may have sunk down a little too deep to dredge for, but as Herod the monster is the Herrut-reptile, the dragon-Apap, in an anthropomorphic guise, we may complete the parallel by pointing out that the murder of John by Herod [Page 830] immediately precedes the crossing of the stormy-lake=the lake of darkness called the void of Apap in Amenta. John is slain, but Jesus escapes to cross over and to save those who were sinking in the waters and who are described in the Ritual as “falling down headlong”, and finding nothing to lay hold on by which they can be saved from the bottomless abyss, until Horus comes to the rescue of the “distressed mariners” in the “divine form which revealeth the solar orb”, and with the eye that was an emblem of the moon; the sun by day and moon by night being called the two eyes of Horus.
In the original mythos the boat is the solar bark; in the eschatological phase it is the boat of souls. It is steered by Horus, who is called the oar that guides. It is rowed by his followers, who may be the “four paddles”, or the seven great spirits, or the twelve mariners; and it is the ark of salvation for souls when Horus the Saviour is at the look-out. This ark or bark has served for a model in the New Testament as the boat of souls distressed that is nearly swamped, and only saved from sinking by the God who is on board. On entering the bark the speaker pleads: “O Great One in thy bark, let me be lifted up into thy bark” (ch. 102). The data for comparison with the story in the Gospel are — the divine bark, which is solar in the mythos, and the boat of salvation, or of safety, in the eschatology. In crossing the terrible lake from which the Apap monster emerges, and the storms and tempests rise to overwhelm the bark, the god
rises unwetted from the water to rest upon the deck of the bark and insure the safety of those on board.
This is identical with Jesus, who comes on board by walking upon the water, whilst the individual speaker that makes the appeal for safety in the place of perishing headlong is equivalent to Peter, who calls for help when sinking in the lake, saying, “Lord save me”, and is “lifted into the bark” (Matt. XIV. 22-33), like the rescued manes in the Ritual. Jesus on board the boat with his disciples in the storm sustains the character of Horus in the boat, who is the oar, paddle, or rudder of Ra, and who exclaims, “I am the kheru (paddle or rudder) of Ra who brings the boat to land” (Rit., ch. 63). In this passage Horus is the oar or rudder to the boat of the sun, with the ancient ones on board, in the mythos, and to the boat of salvation for souls in the eschatology. It is he who brings the boat to the shore.
The germ of the Gospel story concerning Peter sinking in the waters may be detected in this same chapter. The speaker is a “wretched one” in the water who was to be saved by him who is an oar or a boat to the shipwrecked (cf. ch. 125, 38). In the Ritual it is hot water that the sinking manes has got into, the imagery being solar, and he speaks of being helpless as a dead person. But Horus, the oar of the boat, the rudder of Ra, is obviously his saviour, like Jesus with Peter in the Gospel. A shipwrecked spirit is the inspiring thought, and Horus was the rescuer as the pilot, or figuratively the paddle to the boat by which the sinking soul was saved from drowning in the overwhelming waters.
The Lord appears on the water in the morning watch, the “fourth watch of the night”, that is, the πρωὶ or dawning (cf. Mark XIII. 35), at which time the Sun-God begins his march or his “walking”, as it is termed, upon the waters of the Nun. It is said to the God who walks [Page 831] this water at sunrise, “Thou art the only one since thy coming forth upon the Nun”. And here we may discover the prototype of the Gospel version. The deceased addresses Ra at his coming forth to walk the water and pleads, like Peter, that he may do so likewise. “Gran”, he says, “that I too may be able to walk (the water) as thou walkest (on the Nun) without making any halt”. The sun was seen to rise on the blue above, which was imaged as the water of heaven. His follower prays that he also may walk the water and make the passage successfully and without sinking, like the solar God. In another chapter the deceased exclaims, “I fail, I sink into the abyss of the flowing that issues from Osiris”, that is, the water of which Osiris is the source; and in these we find the parallel and prototypes of Jesus walking on the water and Peter sinking into its engulfing depths.
Horus commands in the boat. Ra annihilates his enemies from the boat. It is in the boat of the Sun that Ra puts a limit to the power of his enemies when they pursue him to the water’s edge; that is, to the horizon of day. So Jesus takes refuge in the boat and finds protection when he perceives that he is about to be taken by force; he likewise walks upon the water to the boat. Death by drowning in the lake was the mode of execution appointed for the evil Apap and his host of darkness who attacked the solar bark by night. The fiends of Sut are also included in this sentence of death by drowning in the emerald lake of heaven, or of dawn. Now the fiends of the evil Sut were represented as swine. And immediately after the great tempest in the sea which Jesus stills, the devils are made to enter the swine, and, like the
emissaries of Apap and of Sut who “causes storms and tempests”, they are driven down the mountainside to suffer death by drowning in the lake. It was on the mount that Jesus met with the man obsessed with a legion of devils who “entreated him that he would not command them to depart into the abyss”.
“Now there was a herd of swine feeding on the mountain”, “and the devils came out from the man and entered into the swine”, and the herd rushed down the “steep into the lake and were choked” (Luke VIII. 33). It was by Sut, in the shape of a great black boar, that Horus was gored in the eye. It was also the Pig of Sut that devoured the arm of Osiris in the burial-place. And when the evil spirits are cast out, as represented in the judgment-scenes, they enter the swine of Typhon and are driven down the side of the mount to be submerged in the Lake of Putrata or the fathomless abyss of outer darkness.