London
T.Fisher Unwin
Adelphi Terrace
Published in 1907
EDITION LIMITED TO FIVE HUNDRED COPIES
AUTHOR OF "A BOOK OF THE BEGINNINGS" and "THE NATURAL GENESIS"
It mav have been a Million years ago
The Light was kindled in the Old Dark Land
Withi which the illumined Scrolls are all aglow,
That Egypt gave us with her mummied hand :
This was the secret of that subtle smile
Inscrutable upon the Sphinx's face,
Now told from sea to sea, from isle to isle ;
The revelation of the Old Dark Race ;
Theirs was the wisdom of the Bee and Bird,
Ant, Tortoise, Beaver, working human-wise ;
The ancient darkness spake with Egypt's Word ;
Hers was the primal message of the skies:
The Heavens are telling nightly of her glory,
And for all time Earth echoes her great story.
Page 1
Page 2
Page
Number
Size Pages
in K (Approx.)
Roman
23
172
39
Book 2
46
579
60
BOOK 3
256
53
BOOK 4
186
473
51
249
868
88
- Egyptian Wisdom
269
287
321
332
344
472
95
366
376
BOOK 7
398
996
88
BOOK 8
BOOK 9
544-627
294
BOOK 10
628-688
222
BOOK 11
135
BOOK 6
Page 3
726-804
285
905-
Page 4
Page
No.:
124
THE MUMMY-BABE
219
289
311
315
317
HORUS IN PISCES
343
450
ASSYRIAN CYLINDER
453
10
455
11
462
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from
Aa
Ba, a Nycticorax.
the Crocodile
the Fish
the Lizard
Pa, a Water-fowl
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Akhu, a Bird
An (Variant Un),
an erect serpent.
Ka, an Ape.
Kh
Kh
or Q. the Calf
Pa, a Water-fowl.
The Hoopoe.
the Duckling.
U r , the Finch.
the Hare
The zootypes serve to show the only ground on which a divine origin could have been ascribed
to language on account of the pre-human and superhuman sounds. Several of these are representative
of Powers in nature that were divinized. They uttered the sounds by which they were self-named, and
thus the Language of Animals might become the language of the Gods. The zootype of Apt the Roarer
was the Hippopotamus, and Apt of Ombos was "the Living Word". The zootype of Taht, as God of
Speech and Writing, was the Clicking Ape. A zootype of the nocturnal Sun as Atum-Ra was the Ass. The
Goose that said "Su" was a zootype of Seb the God of Earth. Ka is the Egyptian name for the Frog; this
was obviously self-conferred by the call of the animal, and the Frog was made a zootype of Power
divinized in Ptah the God of Transformation and Evolution.
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It is obvious that Homo in making his gestures either continued or imitated sounds that were already
extant in the animal world, such as the clicks of the cynocephalus, and other sounds which can be
identified with their zootypes, the animals that uttered the sounds before man had come into being. We
know that monkeys have an uncontrollable horror of snakes, and no doubt primitive man had similar
feeling. Now, supposing the primitive man in a difficulty wished to warn his fellows of the presence of a
snake, and had no words to convey the warning with, what would he do ? What could he do but make
use of the imitative faculty which he possessed in common with the ape ? He would try to utter some
signal of warning in an imitative manner! The sound would have to be self-defining i.e., a snake-sound for
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due search we shall find that the unwritten and remotest past of primitive man is not
immemorial after all that may have been lost by the way. Most obscure conditions have been more or
less preserved and represented in the drama of primitive customs; in the mirror of mythology and the
Sign-Ianguage of Totemism. Ceremonial rites were established as the means of memorizing facts in
Sign- language when there were no written records of the human past. In these the knowledge was
acted, the Ritual was exhibited, and kept in ever-Iiving memory by continual repetition. The Mysteries,
totemic or religious, were founded on this basis of action. Dancing, for example, was a mode of Signlanguage in all the mysteries. To know certain mysteries implied the ability to dance them, when they
could not be otherwise expressed. The Bushmen say that the Mantis-Deity Kagn taught them the
Mysteries of dancing under the type of the "Praying Mantis" or the leaping grasshopper. Primitive men
had observed the ways and works of Nature, and imitated all they might as a means of thinking their
meaning when they could not talk. They danced it with the Grasshopper, they writhed and swelled and
puffed it with the Serpent; they panted it with the Lion, roared it with the Hippopotamus, hummed it with
the insects, pawed and clicked it with the Ape. In short, they acted in accordance with the example of
their forerunners on the earth. They not only wore the skins of animals and feathers of birds, they made
their motions in Totemic dances and imitated their cries as a primary means of making themselves
understood. From the beginning in the far-off misty morning of the past, dancing in the likenesses of
animals was a Totemic mode of demonstration. Amongst the earliest deities of Egypt are Apt and Bes,
who issue forth from Inner Africa as dancers in the act of dancing the mystery of the phallic dance, and in
the skins of animals. The Arunta Tribes of Central Australia dance the Unthippa Dance in the ceremony
of young-man-making at the time of circumcision. This tells the story of the way they came in what is
known as the Range all along". (Spencer and Gillen, Native Tribes of Central Australia, page 442.) It is
said to be the dance of the Unthippa Women in the Alcheringa who were beings of both sexes and who
danced all the way "until their organs were modified and they became as other women are". This denotes
the status of the [Page 47] pre-Totemic people who were as yet undivided by the Totemic Rites of Puberty
which are now illustrated in the mystery of the dance. In the Initiation ceremonies of the males described
by Messrs Spencer and Gillen (page 381), a special dance of the women follows the making of the youth
into a man who is now welcomed by them into the ranks of the elders. A number of young women come
near. Each one is decorated with a double horse-shoe-shaped band of white pipe-clay which extends
across the front of each thigh and the base of the abdomen. A flexible stick is held behind the neck and
one end grasped by each hand. Standing in a group, the women sway slightly from side to side,
quivering in a most remarkable fashion, as they do so, the muscles of the thighs and the base of the
abdomen."The object of the decoration and movement is evident. It is to incite the youths and prepare
them for connubium. At this period of the ceremonies a general interchange and a lending of women also
takes place . This women's dance goes on night after night for perhaps two or three-weeks. The men
sing the Corroboree Song" whilst the women dance the mystery of young-man-making, and show the
object and mode of it. In this case white pipe-clay was substituted for the white Undattha-Down with
which the female was usually embellished. Here the customs of the Totemic Mysteries naturally suggest
that a primary object in putting on fur and feather or down, and dancing in the skin of the Totemic Animal
at the festival of pubescence, was to dramatize the coming of age for sexual intercourse when this was
determined by the appearance of the pubes whether of the female or the male.
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Egyptian. It signifies Man, Mankind, Mortals, also to unite, be entire or perfect. Moreover it is a name for
those who are created persons, as in making young men and young women in the Totemic ceremonies,
of which more hereafter. If ever the word "created" could be properly applied to the Making of Men and to
those who were grouped together, it is in Totemism. In Egyptian, Tem, or Tem-t, is not only a Total and to
be totalled.The sign of Tem-t in the Hieroglyphics is the figure of a total composed of two halves;
thus the Tern is one with the Total, and the Total comprised two halves at the very point of bifurcation and
dividing of the whole into two; also of totalling a number into a whole which commences with twofold
unity. And when the youths of the Aborigines on the River Darling are made men of in the ceremonies of
puberty - that is, when they are created Men - they are called Tumba. (F. Bonney.) It would seem as if the
word ,Tem for the total in two halves had been carried by name as well as by nature to the other side of
the world, for two classes in St. George's Sound are universally called Erinung and Tern. The whole body
of natives are divided into these two moieties. The distinctions, says Nind, are general, not tribal. They
agree, however, with the Arunta division into two classes of the Churinga at the head of the Totems which
represent the sub-divisional distinctions. (Scott Nind, Journal of Royal Geographical Society, Vol. I.,
1832.) The Egyptian Tem is also a place-name as well as a personal name for the social unit, or division
of persons. The Temai was a District, a Village, a Fortress, [Page 54] a Town or a City, on the way to
becoming the Dom, as we have it in the heirdom and the kingdom, for the whole or total that is governed
by a King. But the group-name for people preceded the group-name for a collection of dwellings, whether
for the living or the dead. Here the "Tern" is a total, as we have it in English for a "team" of horses, a
brood of ducks, a litter of pigs. Egypt itself had passed out of the Totemic stage of Sociology in
monumental times, but the evidences for its prehistoric existence are visibly extant in the place-names
and in the mirror of Mythology which reflects aloft a pre-monumental past of illimitable length. In Egypt
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Fetishism and Mythology of Inner Africa, left dumb or unintelligible, first became articulate
in the Valley of the Nile. Egypt alone preserved the primitive gnosis, and gave expression to it in the
language of signs and symbols as mouthpiece of the old dark land. From her we learn that amulets,
talismans, luck-tokens, and charms became fetishtic, because they represented some protecting power
that was looked to for superhuman aid, and that this power belonged to one of two classes of spirits or
superhuman beings which the Egyptians of the Ritual called the Gods and the Glorified. The first were
elemental powers divinized. The second are the spirits of human ancestors, commonly called the
ancestral spirits. The present object is to trace the origin of both, and to distinguish betwixt the one and
the other, so as to discriminate elsewhere betwixt the two kinds of spirits, with the Egyptian wisdom for
our guide.
According to the historian Manetho, who was a master of the secrets that were known to the Hir-Seshta,
the keepers of chronology in Egypt had reckoned time and kept the register for a period of 24,900 years.
This period Manetho divides under three divine dynasties with three classes of rulers, namely, the
Gods, the Heroes and the Manes. The reign of the gods was sub-divided into seven sections with a
deity at the head of each. Now, as will be shown, the Gods of Egypt originated in the primordial powers
that were derived at first from the Mother-earth and the elements in external nature, and these gods
became astronomical or astral, as the Khus or Glorious Ones in the celestial Heptanomis, or Heaven in
seven divisions.
In their stellar character they became the Seven Glorious Ones whom we read of in the Ritual (ch. 17),
who were seven with Horus in Orion; seven with Anup at the pole of heaven; seven with Taht, with Ptah,
and finally with Ra and Osiris, as the Seven Lords of Eternity. These two divine dynasties, elemental and
Kronian, were followed in the list of Manetho by the Manes or ancestral spirits. In his Hibbert Lectures,
Renouf denied the existence of ancestor-worship in Egypt. Nevertheless, he was entirely wrong. The
New Year's Festival of the Ancestors determines that. This is referred to in the Calendar of Esne. It was
solemnized on the 9th of [Page 121] Taht, the first month of the Egyptian year, and was then of unknown
antiquity.
The Egyptians entertained no doubt about the existence, the persistence, or the personality of the human
spirit or ghost of man ; and as we understand Manetho's account of the Egyptian religion in the times
before Mena, the worship of the ghosts or spirits of the dead was that which followed the two previous
dynasties of the elemental powers of earth and the Kronidae in the astronomical mythology. For the
present purpose, however, the three classes mentioned fall into the two categories of beings which the
Egyptians designated the Gods and the Glorified. The gods are superhuman powers, whether
elemental or astronomical. The glorified are the souls once mortal which were propitiated as the spiritancestors, here called the Manes of the dead. Not that the Egyptian deities were what Herbert Spencer
thought, the expanded ghosts of dead men. We know them from their genesis in nature as elemental
powers or animistic spirits, which were divinized because they were superhuman, and therefore not
human. Sut, as the soul of darkness; Horus, as the soul of light; Shu, as the soul of air or breathing force;
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nowadays call Mother Nature. Six of the total seven were represented by
zootypes, and Horus was personalized in the form of a child. Evidence
for a soul of life in the dark was furnished by the star. Hence the soul and
star are synonymous under the name of Khabsu in Egyptian. This was an
elemental power of darkness divinized in Sut, the author of astronomy.
Evidence for a soul of life in the water was furnished by the fish that was
eaten for food. This elemental power was divinized in the fish-god Sebek
and in Ichthus, the mystical fish. Evidence for a soul of life in the earth
was also furnished in food and in periodic renewal. The elemental power
was divinized in Seb, the father of food derived from the ground, the
plants, and the goose. Evidence for a soul of life in the sun, represented
by the uraeus-serpent, was furnished by the vivifying solar heat, the
elemental power of which was divinized Apt, the First Great in Ra
Evidence for a soul of life in blood was Mother furnished by the
incarnation, the elemental power of which was divinized in elder Horus,
the eternal child. Six of these seven powers, we repeat, were
represented by zootypes; the seventh was given the human image of the
child, and later of Atum the man. Thus the earliest gods of Egypt were developed from the elements,
and were not derived from the expanded ghosts of dead men Otherwise stated, the ancestral spirits
were not primary.
Dr. Rink, writing of the Eskimo, has said that with them the whole visible world is ruled by supernatural
powers or owners, each of whom holds sway within certain limits, and is called his Inua (viz., its or
his Inuk, which word signifies man and also owner or inhabitant). This is cited by Herbert Spencer as
most conclusive evidence that the agent or power was originally a human ghost, because the power
may be expressed as the Inuk, or its man- the man in it - that is, the man's ghost in it. The writer did
not think of the long way the race had to travel before the power could be expressed by its man, or
how late was the anthropological mode of representing the forces of external nature. The man as
type of power belongs to a far later mode of expression. Neither man nor woman nor child was among
the earliest representatives of the elemental forces in external nature. By the bye, the Inuk is the
power, and in Egyptian the root Nukh denotes the power or force of a thing, the potency of the male,
as the bull; thence Nukhta is the strong man or giant. Sut was a Suten-Nakht. Horus was a [Page 125]
Suten-Nakht, but neither of them was derived from man. The elements themselves were the earliest
superhuman powers, and these were thought of and imaged by superhuman equivalents. The power
of darkness was not represented by its man, or the ghost of man. Its primal power, which was that of
swallowing all up, was imaged by the devouring dragon. The force of wind was not represented by its
man, but by its roaring lion; the drowning power of water by the wide-jawed crocodile, the power of
lightning or of sunstroke by its serpent-sting, the spirit of fire by the fiery-spirited ape. In this way all
the elemental forces were equated and objectified before the zootype of Sign-Ianguage was changed
for the human figure or anyone of them attained its man as the representative of its power. The
earliest type of the man, even as male power, was the bull, the bull of his mother, who was a cow, or
hippopotamus. Neither god nor goddess ever had been man or woman or the ghost of either in the
mythology of Egypt, the oldest in the world. The Great Mother of all was imaged like the totemic
mother, as a cow, a serpent, a sow, a crocodile, or other zootype, ages before she was represented
as a woman or the ghost of one. It is the same with the powers that were born of her as male, six of
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Egyptian Book of the Dead contains the oldest known religious writings in the world. As it
comes to us it is mainly Osirian, but the Osirian group of gods was the latest of all the divine dynasties,
although these, as shown at Abydos (by Prof. Flinders Petrie), will account for some ten thousand years
of time in Egypt. The antiquity of the collection is not to be judged by the age of the coffins in which the
papyrus rolls were found. Amongst other criteria of length in time the absence of Amen, Maut, and
Khunsu supplies a gauge. The presence and importance of Tum affords another, whilst the persistence of
Apt and her son Sebek-Horus tells a tale of times incalculably remote.
As a key to the mysteries and the method of the book it must be understood at starting that the
eschatology or doctrine of Last Things was founded in the mould of the mythology, and that the one can
only be unravelled by means of the other. Moreover, there is plenty of evidence to prove that the Ritual
was based on the mythology, and not the mythology upon the Ritual. The serpent, of darkness, was the
evil reptile in mythology. In theology it becomes the deluder of mankind. Here the beginning was with
darkness itself, which was the deceiver from the first. The serpent, being a figure of darkness, was
continued by theology as the official adversary of souls in the eschatological domain. The eschatology of
the Ritual, then, can only be comprehended by means of the mythology. And it is the mythos out of view
that has made the Ritual so profoundly difficult to understand. Reading it may be compared with a dance
seen by a deaf man who does not hear the music to which the motion is timed, and who has no clue to
the characters being performed in the dumb drama. You cannot understand what they are doing and
saying as Manes in another world without knowing what was thought and said by human beings in this
concerning that representation of the nature powers, the gods and goddesses, which constitutes
mythology.
Amenta is a huge fossil formation crowded with the dead forms of a past life in which the horny
conspectuities of learned ignorance will only see dead shells for a modern museum. As a rule, Egypt is
always treated differently from the rest of the world. No Egyptologist has ever dreamed that the Ritual still
exists under the [Page 187] disguise of both the gnostic and canonical gospels, or that it was the fountainhead and source of all the books of wisdom claimed to be divine. In the mythology - that is, in the
primitive mode of rendering the phenomena of external nature - Osiris as light-giver in the moon was tom
in fourteen pieces during the latter half of the lunation by the evil Sut, the opposing power of darkness.
He was put together again and reconstituted by his son, beloved Horus, the young solar god. This
representation could not have been made until it was known that the lunar light was replenished monthly
from the solar source. Then Horus as the sun god and the vanquisher of Sut, the power of darkness,
could be called the reconstituter of Osiris in the moon. In that way a foundation was laid in natural fact
according to the science of mythology, and a mystery bequeathed to the eschatology which is doctrinal.
For as it had been with the dismembered, mutilated god in the mythos, so it is with the Osiris deceased,
who has to be reconstructed for a future life and put together bit by bit as a spiritual body in one of the
great mysteries of Amenta. In the mythos Har-Makhu was the solar god of both horizons, or the double
equinox, who represented the sun of today that rose up from the nether world as conqueror of darkness
to join the west and east together on the Mount of Glory, as the connecting link of continuity in time
betwixt yesterday and tomorrow. The type was continued in the eschatology, when Har-Makhu became
the Horus of the greater mysteries, Horus of the religious legend who suffered, died, and was buried in
Amenta, and who rose again from ,the dead like the winter sun, as Horus in spirit, lifting aloft the insignia
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Type of power
Mythical
Eschatological
The beetle
The serpent
= Renewal
= Eternal life
The ibis
= Messenger
= Word or logos
The jackal
= Guide in death
The heifer
=The moon
=Virgin mother
The hawk
Fish,calf,or lamb
=The messiah
In the mythology the Apap reptile lies in the Lake of Darkness, where the sun goes down, as the eternal
adversary of the light with which it is at war all night and all the winter through. He seeks to bar the way
of the sun in the nether world. In the eschatology it is the human soul instead of the sun that has to
struggle with the [Page 191] opposing monster in making the passage of Amenta. The same scenery
served, as already shown, to illustrate the mystery in a religious and spiritual phase.
Chapter 64 of the Ritual is known to have been extant in the time of King Septi, of the first dynasty, the
Usaiphais of Manetho. That was over 6,000 years ago. It is a chapter from the Book of Life "to be recited
on coming forth to day, that one may not be kept back on the path of the Tuat, whether on entering or in
coming forth; for taking all the forms which one desireth, and that the person may not die a second time".
If this chapter be known, the person is made triumphant on earth (as in the nether world), and he
performeth all things which are done by the living. The chapter was then so ancient that it had been lost
sight of, and was discovered "on a plinth of the god of the Hennu (or Sekru) bark, by a master builder in
the time of King Septi the Victorious". When this chapter was composed the primary nature powers had
been unified in the one god, who was represented as the lord of two faces, who "seeth by his own light",
the "Lord of Resurrections, who commeth forth from the dusk, and whose birth is from the House of
Death". That is, as the solar god who was Atum on one horizon and Horus on the other; hence the lord of
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darkness, fire, and chains, as well as the brimstone, which was the stone of Sut, and other
paraphernalia of the Christian hell, are also Egyptian. But the chains were employed for the fettering of
Sut, the Apap, and the Sebau, the evil adversaries of Osiris, the good or perfect being, not for the
torturing of souls that once were human. The Egyptian hell was not a place of everlasting pain, but of
extinction For those who were wicked irretrievably. It must be admitted, to the honour and glory of the
Christian deity, that a god of eternal torment is an ideal distinctly Christian, to which the Egyptians never
did attain. Theirs was the all-parental god, Father and Mother in one whose heart was thought to bleed in
every wound of suffering humanity, and Whose son was represented in the character of the Comforter.
Also the hell-fire of Christian theology, the hell-fire that is unquenchable (Mark ix. 43, 44), is a survival of
the representation made in the Egyptian mysteries. The Osiris in Amenta passes through this hell of fire
in "which those who are condemned suffer their annihilation. He says, "I enter in and I come forth from
the tank (or lake) of flame on the day when the adversaries are annihilated at Sekhem" (Rit., ch. I). When
the glorified deceased had made his voyage in heaven "over the leg of Ptah" and reached the mount of
glory, he exclaims, "I have come from the lake of flame, from the lake of fire and from the field of flame".
He has made his escape from destruction, and attained the eternal city at the pole of heaven. This lake
of fire that is never quenched was derived from the solar force in the mythology on which the eschatology
was based. Hence the locality was in the east, at the place of sunrise. The wicked were consumed by fire
at the place where the righteous entered the solar bark to sail the heavenly waters called the Kabhu, or
the cool, and voyage west- ward toward the heaven of the setting stars. The lake of flame was in the
east, the lake of outer darkness in the west. For when the bark of Ra or the boat of souls had reached
the west at sunset there was a great gulf fixed between the mount called Manu in the west and the starry
vault of night, the gulf of Putrata (Rit., ch. 44), where the dead fell into darkness unless supported by
Apuat the star-god, by Horus in the moon, and by Ra the solar deity, the visible representatives of
superhuman powers in the astronomical mythology.
At the "last judgment" in the mysteries those who had failed to make the word of Osiris truth against his
enemies, as the formula runs, were doomed to die a second death. The first was in the body on the
earth, the second in the spirit. The enemies of justice, law, truth, and right were doomed to be destroyed
for ever in the lake of fire or tank of flame. They were annihilated once for all (Rit., ch. I). The doctrine
crops up in the Pauline Epistles and in Revelation, where the end of all is \with a destruction in the lake of
fire. In the Epistle to the Hebrews the destruction of lost souls is compared \with that of vegetable matter
being consumed by fire. The doctrine, like so many others, was Egyptian, upon \which the haze of
ignorance settled down, to cause confusion ever since. Take away the Kamite devil, and the Christian
world \mould suffer sad bereavement. The devil was of Egyptian origin, both as "that old serpent" the
Apap reptile, the devil \with a long tail, and as Sut, w ho was Satan in ananthropomorphic guise. Sut, the
power of drought and darkness in [Page 241] physical phenomena, becomes the dark-hearted evil one,
and is then described as causing storms and tempests, going round the horizon of heaven II like one
whose heart is veiled" (Rit., ch. 39, Renouf), as the adversary of Osiris the Good Being. The darkness,
fire, and chains are all Egyptian. Darkness was mythically represented by the Apap dragon, also as the
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A German traveller lately claimed to have discovered a people in the forests of Borneo who show some
vestige of the ancestral tail. He saw the tail on a child about six years old belonging to the Poenan tribe.
There was the appendage, sure enough - not very long, but plainly visible, hairless, and about the
thickness of a man's little finger (Daily Chronicle, August 10th, 1904). Also the persistent [Page 250]
rumour that some remains of a semi-simian race are yet extant among the hidden secrets of the old dark
land is not incredible, to the evolutionist. According to Lady Lugard, there is a tribe in Nigeria who are
reputed not to have lost their tails (Daily Mail, March 2nd,1904). The African Pygmies, however, have not
publicly proclaimed the tail.
The one sole race that can be traced among the aborigines all over the earth, above ground or below, is
the dark race of a dwarf negrito type, and the only one possible motherland on earth for these preliminary
people is Africa. No other country possesses the necessary background as a basis for the human
beginnings. And so closely were the facts of nature observed and registered by the Egyptians that the
earliest divine men in their mythology are portrayed as Pygmies. Following the zootypes, the primitive
human form of Elder Horus was that of Bes, the dancing dwarf. Bes is a figure of Child-Horus in the
likeness of a negroid Pygmy, He comes capering into Egypt along with the Great Mother, Apt, from
Puanta in the far-off south, In reality, Bes-Horus is the earliest form of the Pygmy Ptah. In both the dwarf
is the type of man in his most primitive shape. The seven powers that co-operate with Ptah are also
represented as seven Pygmies. Thus the anthropomorphic type comes into view as a Pygmy! Moreover,
Ptah, the divine dwarf, is the imperfect progenitor of the perfect man in his son Atum. In this way the
Egyptian wisdom registers the fact that the Pygmy was the earliest human figure known, and that this
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ancient Apt, the first great mother who was the bringer-forth in Apta, as the womb of life,
was elevated to the planisphere as bringer-forth in heaven. She was constellated in the Hippopotamus or
Greater Bear, and called the mother of the fields of heaven; the mother of beginnings; the mother of
movement in a circle, the mother of the starry revolutions, or the cycles of time. As such, Apt was the
builder of a heaven that was founded on the seven pillars of the Heptanomis. Now the most primitive
Egyptian type of building is a figure of turning round, as might be in making pottery. The conical pillar,
pile, or mound of earth was also a type of this turning round. Thus the heptanomis was built on seven
pillars, and the mother of the revolutions was the founder of the heptanomis. How this was built has yet
to be explained according to The Mystery of the Seven Stars. The heptanomis of the old Great Mother
and her seven sons was followed by the Octonary of Am-Khemen, the park or paradise of the eight great
gods. This, as we reckon, is the circumpolar enclosure which was founded when Anup, the power of
Polaris North, was added to the primordial rulers, or Nomarchs, and whose animal-type, the jackal,
remained as guide star in the Lesser Bear (planisphere of Denderah, plate in Book of Beginnings). The
octonary was one of the upliftings of Shu which are alluded to in the Ritual. The heaven, that is also
called the mansion of his stars, which was again and again renewed (ch. 110). Shu had been one of the
sustaining powers of the firmament who were known as the seven giants. He then became the elevator
of the heaven that was imaged as the cow of Nut; and lastly his was the sustaining power with AtumHorus in the double equinox. Apparently this change from the heptanomis of the ancient mother and her
seven sons to the heaven of the eight great gods upraised by Shu is indicated in the Magic Papyrus. In
this the giant of seven cubits is addressed. A divine command is given to him: Get made for me a shrine
of eight cubits! And as thou hast been (or wast) a giant of seven cubits, I have said to thee, thou canst
not enter this shrine of eight cubits. And, as (or although) thou wast a giant of seven cubits, thou hast
entered and reposed in it. The giant of seven cubits in the shrine of seven cubits now gives place to one
who has the face [Page 322] of a Kafi ape, with the head of hair of a monkey Aani. The type. that is, of
the moon-god, Tehuti-Aani, in the shrine of eight cubits, or the heaven of the eight great gods in the
enclosure of Am-Khemen, the octonary of Taht, upraised by Shu (Magic Papyrus, Records of the Past,
vol. x., pp. 151-154). Aani, the Kafi ape, was Taht's own especial monkey of the moon, and is a sign that
the shrine of eight cubits was the octagonal heaven or octonary of Taht, the lunar god which tends to
identify this with the enclosure of Am-Khemen that was upraised by Shu. In all likelihood the giant thus
addressed is Shu, the lion of the uplifting force.
It is related in very old Egyptian legends that when Shu-Anhur lifted up the paradise or park of AmKhemen he was compelled to make use of a mound or staircase with steps to it in order that he might
reach the height. This mound, says Maspero, was famous throughout all Egypt. The event (as supposed
history) took place at Hermopolis, the city of which Taht was lord; therefore we may look to the lunar deity
for the origin of the step-mound. A figure of this mound may be seen in vignettes to the Ritual as a
pyramid with seven steps called the ladder or staircase of Shu. How then did the steps or stairs of the
mound originate as a lunar type of the ascent ? and why should the steps be seven in number ? The
answer is because they were lunar. The moon fulfilled its four quarters in twenty-eight steps; fourteen up
and fourteen down. For this reason, Osiris in the moon was represented by an eye at the top of fourteen
steps. The moon in its first quarter took seven steps upward from the underworld to the summit, which in
the annual reckoning was the equinoctial mount. In other words Shu now made use of a lunar reckoning
previously established by the moon-god Taht, when the ark of seven cubits was superseded by AmKhemen. There are two sets of names in the Ritual given to the seven primordial powers in two of their
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Kamite mythos of the old lost garden may be seen transforming into Hebrew legendary
lore when Ezekiel describes an Eden that was sunk and buried in the lowermost parts of the earth. Thus
saith the Lord. ..When I cast him (Pharaoh) down to Sheol with them that descend into the pit: and all the
trees of Eden, ...and all that drink water were comforted in the nether parts of the earth. ..., To whom art
thou thus like in glory and in greatness among the trees of Eden ? Yet shalt thou be brought down with
the trees of Eden into the nether parts of the earth; thou shalt lie in the midst of the uncircumcised. (Ez.
xxxi. 15, 16, 18.) This is the garden of Eden in Sheol, and Sheol is a Semitic version of the Egyptian
Amenta. That is why the lost Gan-Eden is to be found in the nether parts of the earth as an outcast of the
later theology.
When the word Sheol in the Old Testament is rendered in English by the grave, it is inadequate times
out of number. The Hebrew writers were not always speaking or thinking of the grave when they wrote of
Sheol, which has to be bottomed in Amenta, the divine nether-earth, not simply in the tomb. The grave is
not identical with hell, nor the pit-hole with the bottomless pit. The pangs and sorrows of Sheol, like the
purging pangs of the Romish purgatory, have to be studied in the Egyptian Ritual. Many of the moanings
and the groanings in the Psalms are the utterances of Osiris or the Osiris suffering in Amenta. They are
the cries for assistance in Sheol. The appeals in the house of bondage for help from on high, and for
deliverance from afflictions and maladies more than human, were uttered In Amenta before they were
heard in Sheol, and the Psalmist who first wrote the supplications on behalf of the manes was known as
the divine scribe Taht before the Psalms in Hebrew were ascribed to David. The speaker of Psalm xvi. is
talking pure Egyptian doctrine in Amenta concerning his soul and body when he says, My flesh shall
dwell in safety, for thou wilt not leave my soul in Sheol; neither wilt thou suffer thy holy one to see
corruption; thou wilt show me the path of life; in thy presence is the fulness of joy, in thy right hand there
are pleasures for evermore. As we see from the Ritual, this is the manes expressing his confidence in
the duration of his personality, the persistence of his sahu or mummy-soul in [Page 471] Amenta, and his
hope of being vivified for ever by the Holy Spirit and led along the pathway of eternal life by Horus the
Redeemer to the right hand of his father, Atum-Ra. He is the sleeper in Amenta when he says, I shall
behold thy face in righteousness; I shall be satisfied with thy likeness when I awake (Ps. xvii. 15). The
Osiris woke in Sekhem, where he saw the likeness of his Lord who left his picture there; his true likeness
as the risen one transformed, transfigured, and divinely glorified, that looked upon the manes, smiling
sun-wise through the defecating mist of death, for the Osiris to come forth and follow him. The speaker
was in Amenta as the land of bondage when the cords of Sheol were bound about him. He was
assimilated to the suffering Horus, sitting blind and helpless in the utter darkness, pierced and torn and
bleeding from the wounds inflicted on him by Sut, who had been his own familiar friend, his twin-brother,
and who had turned against him and betrayed him to his death. The most memorable sayings in the
Psalms, and the most misleading when misunderstood, are uttered in this character of Osiris, who was
the typical victim in Amenta, where he was tormented by the followers of Sut, the forsaken sufferer who
was piteously left to cry, My God! My God! Why hast thou forsaken me ? Why art thou so far from
helping me? The sufferer is in Sheol, the miry pit, when he says, I sink in deep mire. Deliver me out of
the mire, and let not Sheol shut her mouth upon me (Ps. Ixix. 2,14, 15).
Sheol, then, is one with Amenta, and the drama with its characters and teachings belongs to the
mysteries of Amenta, which are attributed to Taht, the Egyptian psalmist, who is the great chief in
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first sight the general effect of the innumerable deluge-legends is to suggest the existence
of a primitive kind of catastrophobia resulting from fear of the water-flood. The arkite symbolism
originated in the mount and tree, the cave or enclosure being a natural place of refuge when the waters
were out upon the earth; and these were followed by the raft, the boat, or ark that swam the waters as a
means of human safety. Before the legends of a deluge could have been formulated, the deluge as an
overwhelming flood of water had become a figure used in sign-language to express the natural fact in a
variety of phenomena to which the type might be and was applied. It is expressed in English still by what
is termed a flooding. But a deluge is not only an overflow of water. There is a deluge of blood (both
Egyptian and Polynesian). Night brings its deluge of darkness, and dawn lets loose the floods of day. The
so-called deluge-legend comprises a hundred legends and a hundred applications of the same type, from
one single origin in sign-language as the primitive mode of representing a fact in nature. The deluge is
universal because it was not local. The human race spread out over all the earth would not have been
greatly troubled about an excessive overflow of water once upon a time in Mesopotamia. The legend is
coeval with all time, and current amongst all people, because the deluge did not occur once upon a
time. On the grand scale it was the mythical representation of the ending and submergence of an old
order of things in the astronomical mythology; but there were various distinct deluges with that meaning,
and not merely one. The Egyptian deluge in the so-called destruction of mankind is described as
continuing for three nights and days. The time is measured by three days length in navigation through a
deluge of blood (Records of the Past, 6, 103). Now, three nights and days is the length of time that was
computed for the monthly absence of the moon in the nether-world. Hence there was a deluge of
darkness on that scale in mythology. But the deluge occurred in at least four categories of phenomena.
There was a deluge of blood and a deluge of darkness, as well as a deluge of water. There is also the
deluge that was a type of periodic time; and by no black art of bibliolatry can these four kinds of deluge
be combined in one.
A deluge being an ending of a cycle in time, we can understand the [Page 546] language of the Codex
Chimalpopoca (translated by the Abb Brasseur de Bourbourg) concerning the flood, when it says, Now
the water was tranquil for forty years plus twelve. All was lost. Even the mountains sank into the water,
and the water remained tranquil for fifty-two springs. In this account, the well-known Mexican cycle of
fifty-two years is measured by means of a deluge at the end of the period. In Inner Africa the year was
reckoned by the periodic great rain; in Egypt by the inundation; and a deluge, we repeat, became the
natural type of an ending in time in the uranographic representation. In India, a solar pralaya, in which
the waters rise till they reach the seven Rishis in the region of the pole, is of necessity kronian, and
applies solely to the keeping of time and period astronomically. The Assyrian deluge is described as
lasting seven days. This agrees with the seven days silence in the Wisdom of Esdras, by which the
consummation of the age, or ending of the period, was to be commemorated like as in the former
judgments, deluges, or endings of the cycle or age in time. The flood of Noah is on the scale of the year
or thereabouts. The deluge of time, as it was called by the Chaldean magi, is a breach of continuity, a
phase of dissolution. It was a period of negation that was filled in with a festival as a mode of
memorialising the dies non or no time. It was a condition of the lawlessness of misrule, of promiscuous
intercourse, of drunkenness, that characterized the saturnalia by which it was celebrated.
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4,000
3,714
3,714
11,428
Thus, eleven thousand four hundred and twenty-eight years B.C. the pole was represented
by the last of the seven pole-stars in the constellation of the Man. The end of the Great Year
determined by the great deluge of all then occurred in that sign, according to the Egyptian
account, about 9600 B.C., or nine thousand in round numbers, with various surpluses to be
added in the total reckoning. Naturally, the deluge that destroyed mankind instead of the
totemic tortoises, jackals and dogs, vultures and swans, apes, crocodiles and hippopotami,
occurred when the pole was in or was passing from the isle of the Man. Thenceforth the deluge would
be looked on as a literal destruction of the human race, and was so [Page 624] construed in the Semitic
legends, as it still is by the Christian clergy. This is but the rough sketch of a pioneering pen. Greater
exactitude in dates must be left to the scientific astronomer who may have mastered the mythology. My
suggestion is that one Great Year in the circle of precession was reckoned to have been ended with the
passing of the pole from the constellation of Herakles eleven thousand years ago, which is near as need
be, for the present purpose, to the time assigned by the Egyptian priests for the sinking of the lost Atlantis
in the last great deluge of all.
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Before Amenta was created by the excavator Ptah within the nether earth there was no typical ascent of
man. Indeed there were no men until the time of Tum, since which time the race has been considered
human. When the sun-god Ra arose up from the earth, or from the Lotus, as the father of created man,
or man the mortal, the legend of the human ascent was established. In the creation of Atum, instead of
being reckoned as the offspring of the old First Mother or the group of the seven pre-solar gods, men
became the children of Ra, who are said to have come into existence as tears from his eye, or as germs
of an elemental soul proceeding from the solar god. Stars were the children of Ra the sun-god in the
solar mythos. Souls were the offspring of Ra the holy spirit in the eschatology; and here we may possibly
delve down to one of the tap-roots of the legendary Exodus. The stars were looked on as a race of
beings having souls of light that emanated from the sun. To these the solar race, as human beings, were
affiliated by means of the totemic types, which included the crocodile of Sebek, the beast of Bes, the
hawk of Horus, the scarabeus of Kheper. Hence it is said by the god Ra to the righteous in Amenta, You
yourselves are tears of mine eye in your person of superior men. I have shed abroad my seed for you
(Book of Hades, 5th division, D). These were the seed of Ra, who, as figured, were born like a tear from
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Hebrew.
I am not a murderer
Shu-Anhur, the prototype of Moses as giver of the law, has been somewhat overlooked as a god of the
writings in which the revelation of Ra was made known by him to men. When he is mentioned in the
Ritual as the author of writings called his rules (or laws) and his papyrus, Renouf considers this to be an
error of the scribes, and moots the opinion that the god Taht is meant (Book of the Dead, ch. 110).
Nevertheless, Renouf is wrong. Shu is said to work in the abode of the books of Seb, that is, of earth
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process of making Scripture history from the Egypto-gnostic remains, without the gnosis or
science of the ancient wisdom, may be seen approaching its climax in the Book of Revelation attributed
to John the divine.
It has been commonly assumed that this book constituted an historic link between the Old Testament and
the New; but the Sarkolatrae, or worshippers of the word made flesh in one historic form of personality,
the carnalizers of the Egypto-gnostic Christ, have never yet discovered what the revelation was intended
to reveal. It has been taken as a supplement to the Gospels as if the history of Jesus had been continued
into the wedded life after the marriage of the bride with the lamb, and that they dwelt together ever after
in that new Jerusalem which came down out of heaven as a bride adorned for her husband, when the
tabernacle of God which was to dwell with man took the place of the old Jerusalem that was destroyed
by the Romans. The present contention is that the book is and always has been inexplicable because it
was based upon the symbolism of the Egyptian astronomical mythology without the gnosis, or meaning
which hath wisdom, that is absolutely necessary for an explanation of its subject-matter; and because
the dbris of the ancient wisdom has been turned to account as data for pre-Christian prophecy that was
supposed to have had its fulfilment in Christian history.
For example, the lamb alone has power to open the book of seven seals. His power comprised the
powers of the seven spirits of God, the primordial seven. And, as represented astronomically, when the
vernal equinox passed from the sign of Taurus into the sign of Aries the son of God was imaged as a
lamb, instead of the earlier calf or still earlier lion; thenceforth his was the power and the glory and the
majesty, and his the book of life then newly-opened, in the cycle of precession for another 2,155 years.
But in the Book of Revelation the drama of the mysteries has been mistaken for human history, and a
mythical catastrophe for the actual ending of the world. The book as it stands has no intrinsic value and
very little meaning until the fragments of ancient lore have been collated, correlated, and compared with
the original mythos and eschatology of Egypt.
To some extent we are now able to identify the wisdom of Egypt [Page 691] in the Book of Revelation and
to make sense of the apocalyptic visions, so long and so erroneously assumed to have been unveiled
to a Christian named John in the isle of Patmos, for the first time since the ancient astronomy was made
nonsense of in the futile and fatuous attempt to turn the hidden wisdom into prophecy intended to prove
the truth of a spurious history.
The apocalypse of John might be described as scenes and characters from the mysteries of Taht-Aan,
who was literally Aan=John, the divine penman. This was the sacred scribe to whom the 36,000 books or
papyrus-rolls were attributed by tradition. In short, Taht-Aan was the pre-Christian John the divine. His
typical bird, the ibis, is still known in Egypt by the name of John. His other zootype, the kaf-ape, is Aan by
name. The name of Aani signifies the saluter. This is the character personalized in John. Speaking of the
angel, he says: And when I saw him I fell at his feet as one dead. And when I heard and saw, I fell
down to worship before the feet of the angel. To salute was a primitive mode of worshipping; hence the
ape, Aan, was an ideographic figure of the saluter. The object of the present section, then, is to show that
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Messianic mystery which has caused unparalleled mental trouble to the world did not
originate with, nor was the solution to be found in, the biblical collection of the Hebrew writings. The
Egyptian mesu, to anoint, and as a name for the Anointed, is earlier than the Jewish Messiah. Nor
would there have been any typical Christ the anointed but for the making of the Karest-mummy. We have
to look a long way beyond these books to learn how salvation came into the world by water, or a saviour
could be represented by the fish. It was thus salvation came to Egypt periodically in the new life of the
Nile, and thence the saviour, who was imaged in the likeness of a fish. According to the mythical
rendering Horus-Iu-em-hetep was a saviour because he came with plenty of food and water in the
inundation, as the shoot of, or as the child on the papyrus. In the eschatology he represented the saviour
who showed the way by which the Manes might attain eternal life, when immortality was held to be
conditional and dependent upon right conduct and true character. A doctrine of messiahship was founded
on the ever-coming Messu, or child of the inundation in the pre-anthropomorphic phase of symbolism, in
which the type might be the fish, the papyrus-shoot, the beetle, hawk or calf, each one of which bears
witness that when the infant-likeness was adopted as a figure of the ever-coming saviour or messiah the
human type was just as non-historical as any of its predecessors. The advent of the Messu (the Hebrew
Messiah) was periodic in accordance with the natural phenomena: not once for all. Once for all could
have no meaning in relation to that which was ever-coming from age to age, from generation to
generation, or for ever and ever. Eternity itself to the Egyptians of the Ritual was aeonian, and
synonymous with millions of repetitions, therefore ever-coming in the likeness of perennial renewal,
whether in the water-spring of earth or the day-spring on high, the papyrus-shoot, the green branch, or as
Horus the child in whom a saviour was at length embodied as a figure of eternal source. At the
foundation of all sacrifice we find the great Earth-mother, following the human mother, giving herself for
food and drink. Next the type of sacrifice was that of the ever-coming child. Ten thousand years ago a
divine ideal of matchless excellence had been portrayed in elder Horus as a voluntary [Page 728] sacrifice
of self, not for the sins of the world, but for human sustenance. This voluntary victim took the parents
place, and suffered in the mothers stead. Thenceforth the papyrus-plant was represented by the shoot;
the tree by the branch; the sheep by the lamb; the saviour by the infant as an image of perpetual renewal
in life by means of his own death and transformation in furnishing the elements of life. Next Horus, as the
foremost of the seven elemental powers, passed into the solar mythos, where the typical virgin and child
were reproduced and constellated as repeaters of periodic time and season in the Zodiac.
The Jesus-legend is Egyptian, but it was at first without the dogma of historic personality. We have now
to follow it in the circuit of precession, where it might be traced back to a beginning with the sign of Virgo.
But for the present purpose, the birthplace of the virgins child was in the sign of Leo when the vernal
equinox was resting in the lion constellation.
The Messu, or the Messianic prince of peace, was born into the world at Memphis in the cult of Ptah as
the Egyptian Jesus, with the title of Iu-em-hetep, he who comes with peace or plenty and good fortune as
the type of an eternal youth. Here we may note in passing that this divine Child, Iu-em-hetep, as the
image of immortal youth, the little Hero of all later legend, the Kamite Herakles, had been one of the eight
great gods of Egypt who were in existence twenty thousand years ago (Herodotus, 2, 43). This wondrous
child, who is the figure of ever-coming and of perennial renewal in the elements of life, was also known
by name as Kheper, Horus, Aten, Tum or Nefer-Atum according to the cult. He was continued at On or
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The first scene on the left hand shows the god Taht, as divine word or logos, in the act of hailing the
virgin queen and announcing to her that she is to give birth to the coming son. (That is, to bring forth the
royal Repa in the character of Horus or Aten, the divine heir.) In the second scene the ram-headed god
Kneph, in conjunction with Hathor, gives life to her. This is the Holy Ghost or spirit that causes
conception, Neph being the spirit by nature and by name. Impregnation and conception are apparent in
the virgins fuller form. Next, the mother is seated on the midwifes stool, and the child is supported in the
hands of one of the nurses. The fourth scene is that of the Adoration. Here the infant is enthroned,
receiving homage from the gods and gifts from men. Behind the deity, who represents the holy spirit, on
the right three men are kneeling offering gifts with the right hand, and life with the left. The child thus
announced, incarnated, born and worshipped was the [Page 758] Pharaonic representative of the Atensun or child-Christ of the Aten-cult, the miraculous conception of the ever-virgin mother imaged by Mutem-Ua. (The scenes were copied by Sharpe from the temple at Luxor.) Thus the divine drama was
represented humanly by the royal lady who personated the mother of God, with her child in this particular
religion.
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The Egyptian Repa or the Roman Caesar was enacting on this earth, approximately, the character
assigned to the son of God in the Egypto-gnostic mysteries. The world would have been doomed to
destruction but for the rebirth in time of the Messu or Messiah, the Repa or divine heir, who represented
the eternal as the child, the ever-coming prince of peace, who is also imaged as the living link which
connects and unites the past and future in the present, by means of him who became the representative
of the deity on earth, whether in Egypt or in Rome, in India or Japan (Rit., ch. 42, 4, 5). But the man
whose coming changed the world, and saved it by renewal, was mythical, and his advent was aeonian
from age to age, under whatsoever name. Thus, in Rome the Emperor Augustus personalized the
coming prince of peace in an historical character.
The repetition of this as Christian legend in the Gospels is no mere replica of heathen sentiments,
images, types, and phrases. It is a reproduction of the Egyptian astronomical mythology and eschatology
in the disguise of a pretended history.
In Egypt the Pharaoh and his son for ages had represented Ra and [Page 761] the Repa, the divine heirapparent or the prince. As Egyptian the fatherhood and sonship of the one god were founded on the
Pharaoh and the heir-apparent, the Ra and Repa, who constituted the King that never died. The son of
God was born as manifestor for the eternal, and the ruler as Pharaoh, emperor or king, was the earthly
representative of the God with whose divinity the new historical ruler was invested as the Anointed, the
Repa, the Prince, the Caesar, the Mikado, the Cyrus, or the Christ. This birth of the eternal in time was
astronomical. But it was humanized for the birthday of Amen-hetep in Egypt, for Alexander in Greece,
and for Caesar-Augustus in Rome before the era that was designated Christian. The virgin-mother in
mythology, and there never was any other, is she who made her proclamation in the Temple of Neith at
Sais that she proceeded from herself and bore the child without her peplum being lifted by the male. The
myth reflects the matriarchate from a time when the fatherhood was not yet individualized. The mother
with child, the great or enceinte mother, is at the head of the Kamite Pantheon as the mother of life and a
figure of fecundity. This type of the mother and child retains its position in the Christian iconography when
the child Jesus, like Kheper, is exhibited in the Virgins womb surrounded by the seven spirits as doves
(Didron). The mother with her child in utero or in her arms was indefinitely earlier than the typical father
and son whose worshippers were opposed to the more primitive representation of nature. Horus, at first,
is the child of Isis only, with Seb as putative or foster-father, who was not the begetter.
Thus the mother might remain a virgin. Horus, the child, was an image of the god, made flesh in human
guise. He is the mortal Horus, very imperfect, sometimes sightless, at others a cripple, but divine; the
divine victim in a human shape, which was now the manifesting mask of the deity or superhuman power,
instead of the totemic zootype. And naturally the divine child thus humanly featured involved the mother
of the god in a human effigy. The child assigned to the earth-father Seb=Joseph is Horus up to twelve
years of age, and then he passes from the mortal sphere.
A virgin mother in the ancient wisdom is she who was fecundated by her own child as bull of the mother
in the moon, in the earth, or in other phenomena that were at first entirely non-human. But the doctrine
survived when the divinized mother and her child were rendered anthropomorphically. Thus the gnostic
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it is the table of Horus. In this character the Osiris saith, I shine like Horus. I govern the land, and I go
down to the land in the two great boats. I have come as a fisher (Naville, ch. 153A). Horus or Jesus in
the Roman catacombs also comes as the fisher who at the same time is portrayed as the bringer of the
grapes for the Uaka festival (Lundy, Monumental Christianity, fig. 54). The four as fishers for Horus are
depicted as the fishers in the Ritual. They are spoken of as having been amongst the earlier elemental
powers called the ancestors of Ra. Otherwise stated, they are four of the seven souls of Ra. In fact,
they are Hapi, Tuamutef, Kabhsenuf and Amsta, now to be identified as the four children who became
the four fishers for Horus, and who are one with the four fishers for Jesus in the canonical Gospels. A
vignette to the Book of the Dead (ch. 153A, pl. 55, Naville and Renouf) shows the four fishers as four
men pulling the drag-net through the water in the act of fishing for Horus. These are they who are
described as fishers for the great prince who sits at the east of the sky (ch. 153B), and who is said to
mark them as his own property.
Horus was the prototypal fish, the same type of sacrifice that is still eaten in the penitential meal to-day
as it was in On when Sebek-Horus was the Saviour as the fish that brought the food and water of [Page
861] the inundation. Horus as the fish preceded Horus as the fisher when Sebek, the crocodile-headed
god, was the typical great fisher. It is said of the first two fishers, These are the two hands of Horus
which had become fishes, that is as types of Horus the fisher according to the mystery of Nekhen (Rit.,
ch. 113). The followers of Horus as fishers (ch. 153A) are called the fishermen who are fishing. Thus
the total group who were the twelve as reapers in the harvest-field of Amenta are also the twelve as the
fishers. Hence the twelve fishermen of the later legend. The two first fishes caught for Horus are then
eaten at the sacramental meal. As it is said (Rit., ch. 153A), the fishes are laid on the table of Horus.
They had been brought to him when the festival was founded by Ra; they were brought to Horus and
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late years certain Sayings of Jesus or I, 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 Iusas
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
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A comparative list of some pre-existing and pre-Christian data which were christianized in the Canonical
Gospels and the Book of Revelation.
Egyptian
Christian
The Mysteries
The miracles
The parables
Ra the father of Iu the Su, or son of God, with the hawk or dove as the God, the Father of Jesus, with the dove as
bird of the holy spirit
the bird of the Holy Spirit.
Iu or Horus, the manifesting son of God
The trinity of Atum (or Osiris) the father, Horus
the holy spirit
Iu-Su or Iusa, the coming son of Iusas, who was great with Iusa or
Iusu
Jesus.
The first Horus as Child of the Virgin, the second as son of Ra, the
father
The first Horus as the founder, the second as fulfiller for the father
The two mothers of Child-Horus, Isis and Nephthys, who were two
sisters
Apt, the crib or manger, by name as the birthplace and mother in one The manger as cradle of the Child-Christ.
Seb, the earth-father, as consort to the virgin Isis
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Christian
Egyptian
Seb, the builder of the house, the carpenter
Simeon.
Bethany.
Horus in Annu
Jesus in Bethany.
Asar or Osiris
Lazarus.
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Egyptian
Christian
Horus the Good Shepherd, with the crook upon his shoulder Jesus the Good Shepherd, with the lamb or kid upon
his shoulder.
Horus with the four followers in the Mount
Isis commanded to take her child down into Egypt for safety
Jesus as a lion.
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Egyptian
Christian
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death
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Egyptian
Christian
Horus Ma-kheru
Horus, who came by the water, the blood and the spirit
Horus entering the mount at sunset to hold converse with his father Jesus entering the mount at sunset to hold
converse with his father.
Horus one with the father
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Aceldama.
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Egyptian
Christian
The judgment of the righteous, who are the sheep of Horus, the
good shepherd
The revelation written down by Aan (Tehuti), the scribe of The Revelation written by John the divine.
divine words
The saluter Aani, who bears witness to the word of Ra and John, who bears witness to the Word of God and the
to the testimony of Horus
testimony of Jesus Christ.
The secret of the Mysteries revealed by Taht-Aan
Seven dungeon-seals
character
The woman arrayed with the sun about to bring forth the
child
Isis, hawk-winged
The spirit.
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Egyptian
Christian
Har-Tema as the avenger, the red god who orders the block of
execution
Har-Makhu
The binding of Apap in chains and casting the beast into the
Abyss
Apap and Sut bound in chains and cast into the Abyss
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Egyptian
Christian
The Lake of Putrata where the lost souls fall headlong into
everlasting night
The great lake in Hetep upon which the gods and glorified alight
The calf (later lamb) of Horus standing on the mount with Hathor
bearing the bride
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