Discussion in 'Egypt' started by Fine1952, Jun 23, 2013.
Egyptian Mythology is the gateway to TRUTH
Now here is the catch! The African kept better written records then the European, so there is data that shows the moral and ethical text of the ten commandments, having a trace to the Pert Em Heru, what Kemetic texts are the moral and ethical principles of the Gospels, traced to? Please provide a reference
they are traced to the lives and sayings of Heru, Auset and Ausar. For more info, please read;http://masseiana.org/aebk12.htm#890
ANCIENT EGYPT THE LIGHT OF THE WORLD
THE JESUS-LEGEND TRACED IN EGYPT FOR TEN THOUSAND YEARS
ANCIENT EGYPT THE LIGHT OF THE WORLD
A comparative list of some pre-existing and pre-Christian data which were Christianized in the canonical gospels and the Book of Revelation.
Anything else you need, I'll be glad to provide.
Kind of vague! Does not present actual references as "Pert Em Heru" of "Coffin Text" Natural Genesis, quotes even more paralels of the dogma, and descriptives, but the question was not about the finger, but about what the finger was pointing to. As in the moral and ethical principles, and the actual texts, so one can determine for themselves! Geodfrey Higgins and Massey are good but, that aspect they leave out! Has there been any recent discoveries of texts? The Great John Jacksons "Christianity Before Christ" and Kersey Graves "16 Crucified Saviors" point out about 3/4 of the above list can be corelated or traced to Mithras, Sumer, and Mohenjo Daro Dravidians , and several others, as well as Kemet, yet no reference to the moral and ethical teachings of the Gospel.
Let me simplify this, exactly what I mean are the moral and ethical teachings, that if listed, would be understood, accepted and apreciated by practically any aetheist of good will.
Now as stated could someone provide, the name of the Kemetic text that provides that to show the direct link! The actual texts themselves, rather then someones interpretation
Now not to negate that the satings of Lu Hetep are mentioned but there is no reference to the actual text or a book of the texts, in any volume, or library or museum listed on the web, only refrences to the books of Higgins, and Massey, as well as some Masonic scholars;
Is it possible that book has the practical passages, rather hen those , based on belief? And could that book of be the secret of Masonry:?
On closer examination, no where in the list are the moral and ethical precepts, that is the principles of right conduct to ones community and neighbor, what Higgins faithfully lists is all based on belief not practice, on faith and not actual works;
The Sem, or mythical representations = The parables
The Ritual as the book of resurrection = The Book of Revelation
The sayings of Iu or Iu-em-hetep = The Sayings of Jesus
Huhi the father in heaven as the eternal, a title of Atum-Ra = Ihuh, the father in heaven as the eternal
Ra, the holy spirit = God the Holy Ghost
Ra the father of Iu the Su, or son of God, with the hawk or dove as the bird of the holy spirit = God, the Father of Jesus, with the dove as the bird of the Holy Spirit
Iu or Horus, the manifesting son of God = Jesus the manifesting Son of God.
The trinity of Atum (or Osiris) the father, Horus (or Iu) the son, and Ra the holy spirit = The Trinity of the Father, Son and Holy Spirit
Iu-Su or Iusa, the coming son of Iusaas, who was great with Iusa or Iusu = Jesus
The ever-coming Messu or Child as Egyptian = The Hebrew Messianic Child
Horus (or Heru), the Lord by name, as a child = Child-Jesus as the Lord by name (Gospels of the Infancy)
Isis, the virgin mother of Iu, her Su or son = Mary the virgin mother of Jesus
The first Horus as Child of the Virgin, the second as son of Ra, the father = Jesus the Virgin’s child, the Christ as son of the father
The first Horus as the founder, the second as fulfiller for the father = Jesus as the founder, and the Christ as fulfiller for the father
The two mothers of Child-Horus, Isis and Nephthys, who were two sisters = The two mothers of Child-Jesus, who were sisters
Meri or Nut, the mother-heaven = Mary as Regina Coeli
The outcast great mother with her seven sons = Mary Magdalene, with her seven devils
Isis taken by Horus in adultery with Sut = The woman taken in adultery
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 = Joseph, the father on earth, as putative husband to the Virgin Mary
Seb, the foster-father to Child-Horus = Joseph, as foster-father to the Child-Jesus
Seb, Isis and Horus, the Kamite holy trinity = Joseph, Mary and Jesus, a Christian holy trinity
Seb, the builder of the house, the carpenter = Joseph, the carpenter
Seb, the custodian of the mummied dead = Joseph of Arimathea, the keeper of the Corpus Christi
Sut and Horus, the twin opponents = Satan and Jesus, the twin opponents
Horus, the sower, and Sut, the destroyer, in the harvest-field = Jesus, the sower of the good seed, and Satan, the sower of tares
Sut and Horus contending in the desert = Satan and Jesus contending in the wilderness
Sut and Horus contending on the Ben-Ben or Pyramidion = Satan and Jesus contending on the pinnacle
Horus carried off by Sut to the summit of Mount Hetep = Jesus spirited away by Satan into an exceeding high mountain
Sut and Horus contending on the mount = Satan and Jesus contending on the mount
Sut undoing the good that Horus does = Satan sowing tares by night
S’men, for Khemen, a title of Taht = Simeon
S’men, who held Child-Horus in his arms as the young solar god = Simeon, who took the child-Jesus in his arms
Anna or Annit (a title of Hathor), with Taht-S’men = Anna, the prophetess, with Simeon
The Petar or Petra by name in Egyptian as revealer to Horus = Peter, the revealer to the Christ
The house of Annu = Bethany
The group in the house at Annu = The group in the house at Bethany
Horus in Annu = Jesus in Bethany
Asar or Osiris = Lazarus
The two sisters Mertae = The two sisters Mary and Martha
Osiris, whom Horus loved = Lazarus, whom Jesus loved
Osiris perfumed for his burial = Jesus anointed, when the odour fills the house
Osiris prays that he may be buried speedily = Jesus begs that his death may be effected quickly
Osiris prepared for burial under the hair of Hathor-Meri = Jesus prepared for his burial beneath the hair of Mary
Osiris, who slept in the tomb at Annu = Lazarus, who slept in the tomb at Bethany
Osiris raised from the tomb by Horus in Annu = Lazarus raised from the tomb at Bethany
The mummy Osiris bidden to come forth by Horus = The mummy Lazarus bidden to come forth by Jesus
The Great One who does the work of washing = Jesus washing the feet of his disciples
The star, as announcer for the child-Horus = The Star in the East that indicated the birthplace of Jesus
The seven Hathors (or cows) who minister to Horus = The seven women who minister to Jesus
Anup, the precursor of Horus = John, the forerunner of Jesus the Christ
Anup, the baptizer = John the Baptist
Aan, the saluter of Horus = John, the saluter of the Christ
Aan, a name of the divine scribe = John, the divine scribe
Hermes, the scribe = Hermas, the scribe
Mati, the registrar = Matthew, the clerk
Taht, Shu, and black Sut = The three kings, or Magi
Nut at the pool of the Persea, or sycamore-tree, as giver of divine drink = The woman at the well as giver of the water
Horus born in Annu, the place of bread = Jesus born in Bethlehem, the house of bread
The vesture put on Horus by the goddess Tait = The swaddling clothes put on the infant Jesus
Offerings made to the child by the worshippers in Annu = Offerings and worship of the Magi
Child-Horus with the head of Ra = Child-Jesus with the solar glory round his head
The Bull of Amenta in the place of birth = The ox in the birthplace of the child
The ***, Iu, in the birthplace = The *** in the birthplace (catacombs)
The lions of the horizon attending upon Horus = The lions attending the child-Christ (pseudo-Matthew)
Child-Horus emerging from the papyrus-reed = The child-Jesus in the catacombs issuing from the papyrus
Horus, the ancient child = The little old Jesus in the catacombs
Horus, the gracious child = Jesus, the child full of grace
Horus, one of five brethren = Jesus, one of five brothers
Horus, the brother of Sut the betrayer = Jesus, the brother of Judas the betrayer
Amsta, the one brother of Horus in the human form = James, the human brother of Jesus
The two sisters of Horus = The sisters of Jesus
Horus the lad in the country and youth in town = Jesus as the child in the country and youth in town
Horus baptized with water by Anup = Jesus baptized with water by John
Horus in the tank of flame = Jesus the baptizer with fire
Horus in his baptism becoming the beloved son of God the Father = Jesus becoming the son of God the Father in his baptism
Horus the husbandman with the fan in his hand = Christ coming with the fan in his hand
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 = Jesus with the four disciples in the Mount
Horus with the seven great spirits in the Mount = Jesus with the seven spirits in the Mount (Rev.)
Herrut the Apap-reptile, slayer of the younglings in the egg = Herod, the murderer of the innocents
Isis commanded to take her child down into Egypt for safety = Mary warned to take her child down into Egypt for safety
Horus as the typical fish = Jesus as Ichthus the fish
Horus as the fisher = Jesus as the fisher
The four fishers with Horus as founders of the kingdom = The four fishers with Jesus as founders of the kingdom
Sebek, the father of the fishers = Zebedee, the father of the fishers
Two fisher-brethren, Kabhsenuf and Hapi = Two fisher-brethren, Simon and Andrew
Two other fisher-brethren, Amsta and Tuamutef = Two other fisher-brethren, James and John
The seven on board the bark with Horus = The seven fishers on board the bark with Jesus
The wonderful net of the fishers = The miraculous draught of fishes in the net
Horus as the lamb = Jesus as the lamb
Horus as the lion = Jesus as a lion
Horus (Iu) as the black child = Jesus as the little black bambino
Horus as Ahi, the striker with the flabellum = Jesus wielding the scourge of cords as the striker
Horus identified with the tat or cross = Jesus identified with the cross
The blind Horus, in two characters, as the God and manes = The two blind men of the gospels
Horus of twelve years = Jesus of twelve years
Horus made a man of thirty years in his baptism
Jesus, the man of thirty years in his baptism
Horus (Iu), the son of a beetle = Jesus, the good scarabaeus
Horus (or Ra) as the great cat = Jesus as the cat
Horus as the shrewmouse = The mouse of Jesus dedicated to 'Our Lady'
Horus, the healer in the mountain = Jesus, the healer in the mountain
Horus as Iusa, the exorcizer of evil spirits as the Word = Jesus, the caster out of demons with a word
Horus, born as the shoot, branch, or plant from the Nun = Jesus born as the natzer of Nazareth, so rendered in the course of localizing the legend
Osiris as the vine-plant, Aarru = Jesus as the vine
Horus, the bringer of the fish and the grapes in Egypt = Jesus as bringer of the fish and the grapes (catacombs)
Horus, the child standing on two crocodiles which adore him = The Christ-child adored by dragons = crocodiles
Horus, the child of a widow = The child-Christ who lodges with a widow in Egypt
Horus, the child of the widow in Sutenkhen = The child-Christ with the widow in Sotenin (pseudo-Matthew)
The golden Horus = The corn-complexioned Jesus
Horus full of wine = Jesus the wine-bibber
Horus, who gives the water of life = Jesus as giver of the water of life
Horus in the lentils and the grain = Jesus the bread of life
Horus as Unbu in the bush of thorn = Jesus in the crown of thorn
Horus the just and true = Jesus the faithful and true
Horus-Mat-Kheru, the Word made truth at the second coming = Jesus the spirit of truth at the Second Advent
The human Horus glorified in becoming a (khu) spirit = The spirit not given until Jesus is glorified
The world made through Horus = The world made through Jesus
Horus the bridegroom with the bride in Sothis = Jesus the bridegroom with the bride
Horus of both sexes = Jesus as the bearded Sophia; Charis, the female Christ
Horus who exalts his father in every sacred place = Jesus who exalts his father in every place
Horus as Remi the weeper = Jesus as the weeper
Dumb Horus, or the silent Sekari = Jesus silent before his accusers
Horus behaving badly to Isis = Jesus speaking brutally to his mother
Horus the gladsome = Jesus the jocund
Horus as prince of the divine powers = Jesus the prince
Horus the uplifted serpent = Jesus uplifted as the serpent
Horus as the Bennu = Jesus as the phoenix
Horus who gives light by means of his own body = Jesus the light of the world
Horus the hider of himself as Har-Sheta = Jesus the concealer of himself
Horus the word-made-flesh = Jesus the word-made-flesh
Horus the word-made-truth = Jesus the doer of the word
Horus in the bosom of Ra = Jesus in the bosom of the Father
Horus the krst = Jesus the Christ
Horus the avenger = Jesus who brings the sword
Iu-em-hetep who comes with peace = Jesus the bringer of peace
Horus called the illegitimate child = Jesus called the Mamzer
Horus the afflicted one = Jesus the afflicted one
Horus the unique one = Jesus the unique one
Horus the lord of resurrections from the house of death = Jesus the resurrection and the life
Horus as the type of life eternal = Jesus the type of eternal life
Iu (em-hetep) the child-teacher in the temple = The child-Jesus as teacher in the temple
Child-Horus as sower of the seed = Child-Jesus as sower of the seed
Har-Khuti, lord of the harvest = Jesus, lord of the harvest
Horus the founder = Jesus the founder
Horus the fulfiller = Jesus the fulfiller
Horus as master of the words of power = Jesus whose word was with power
Horus Ma-kheru = Jesus, 'the witness unto the truth'
Horus as the lily = Jesus typified by the lily
Horus the link = Jesus the bond of union
Horus who came to fulfil the law = Jesus who comes to fulfil the law
Horus as bearer of the ankh-symbol of life and the un-sceptre of resurrection = Jesus as the resurrection and the life personified
Horus (or Khunsu) the chaser of boastfulness = Jesus the humbler of the proud
Horus of the Second Advent = The coming Christ
Horus the hidden force = Jesus the concealed
Horus as Kam-Ura, the overflower, and extender of the water illimitably = Jesus, giver of the water of life without limit
Horus, who came by the water, the blood and the spirit = Jesus, who came by the water, the blood and the spirit
Horus the opener as Unen = Jesus the opener with the keys
Horus of the two horizons = Jesus of the two lands
Horus as teacher of the living generation = Jesus as teacher on the earth
Horus as teacher of the spirits in Amenta = Jesus as preacher to the spirits in prison
Horus as teacher on the Atit-bark, with the seven glorious ones on board = Jesus the teacher on the boat, also with the seven fishers on board
Horus uttering the words of Ra in the solar bark = Jesus uttering the parables on board the boat
Horus walking the water = Jesus walking the water
The blind mummy made to see by Horus = The blind man given sight by Jesus
Horus and the Hamemmet or younglings of Shu = Jesus and the little ones
The children of Horus = The children of Jesus
Horus the raiser of the dead = Jesus the raiser of the dead
Horus the raiser up of Asar = Jesus the raiser up of Lazarus
Horus, who imparts the power of the resurrection to his children = Jesus who confers the same power on his followers
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 = Jesus one with his father
Horus transfigured on the mount = Jesus transfigured on the mount
Amsu-Horus in his resurrection as a Sahu- mummy = Jesus rising again corporeally or incorporated
The blood of Isis = The issue of blood suffered by the woman
The field manured with blood in Tattu = Aceldama
The mummy-bandage that was woven without seam = The vesture of the Christ without a seam
Seven souls of Ra the Holy Spirit = Seven gifts of the Holy Spirit
Seven hawks of Ra the Holy Spirit = Seven doves of the Holy Spirit
Seven loaves of Horus for feeding the multitude reposing in the green fields of Annu = Seven loaves of Jesus for feeding the multitude reclining on the grass
Twelve followers of Har-Khuti = Twelve followers of Jesus, as the twelve disciples
Horus with the twelve in the field of divine harvest = Jesus with the twelve in the harvest-field
The twelve who reap for Horus = The twelve who reap for Jesus
Horus as the intercessor = Jesus as the paraclete
Horus as the great judge = Jesus as the great judge
The judgement of the righteous, who are the sheep of Horus, the good shepherd = Judgment of the righteous, who are the sheep of Jesus the Good Shepherd
The judgment of the guilty, who are the goats of Sut = Judgment of the wicked, who are the goats of Satan
Horus parting off the evil dead = Jesus parting off the accursed
The condemned spirits entering the swine = The evil spirits entering the swine
The glorious ones that wait on Horus = The angels that minister unto Jesus
Horus ascending to heaven from Bakhu, the mount of the olive tree = Jesus ascending to heaven from Mount Olivet
The revelation of Horus, given by Ra, his father, to make known the mysteries of divine things to his followers = The revelation of Jesus Christ which God gave him to show unto his servants
The revelation written down by Aan (Tehuti), the scribe of divine words = The revelation written by John the Divine
The saluter Aani, who bears witness to the word of Ra and to the testimony of Horus = John, who bears witness to the Word of God and the testimony of Jesus Christ
The secret of the Mysteries revealed by Taht-Aan = The secret of the Mysteries made known by John
The books in Annu = The book of doom and the book of life in Patmos
The books and their bringer = The book and its opener
Seven dungeon-seals = The book with seven seals
The great mother Apt, the pregnant water-cow = The woman sitting on the waters
The crocodile as great mother = The dragon as great mother
The great mother as Hathor, the abode = The woman that was the great city personalized
The great or enceinte mother in her lunar character = The woman arrayed with the sun about to bring forth the child
Isis, who brought forth Horus in the marshes = The woman who brought forth in the wilderness
Isis pursued by the great crocodile = The woman persecuted by the dragon
Isis, hawk-winged = The woman with eagle’s wings
The bride as Hathor-Isis, with the calf or lamb upon the mount of glory = The bride as the lamb’s wife upon the mount
Atum-Huhi, the closer and the opener of Amenta = Ihuh, who carries the keys of death and Hades as closer and opener
Atum-Ra, the holy spirit = The spirit
Hathor-Iusaas the bride, with Horus the lamb (or earlier calf) upon the mount = The bride with the lamb upon the mount
Anup and Aan, the two witnesses for Horus = The two Johns as witnesses for Jesus
The seven khuti or glorious ones = The seven spirits of God
Horus, with the seven khabsu stars, or gods of the lamp = Jesus in the midst of the seven golden lampstands
Sebek-Horus the lamb on the mount = Jesus the lamb on the mount
Horus the morning star = Jesus the morning star
Horus, who gives the morning star to his followers = Jesus, who gives the morning star to his followers
The Har-Seshu, or servants of Horus = The servants of Jesus Christ
The seven spirits of fire around the throne of Ra = The seven spirits of fire before the throne
The fathers, or the ancient ones = The four-and-twenty elders
The four corner-keepers = The four living creatures at the four corners
The solar god of golden form = The form with feet like unto burnished brass, and countenance as of the sun
Iu the son of man (or Atum) = Jesus the son of man
Horus as the firstborn from the dead = Jesus the Christ as firstborn of those that slept
Horus in the house of a thousand years = The millennial reign of Jesus
Sebek the solar dragon = The scarlet-coloured beast with seven heads
Seven souls or powers of Ra = Seven heads of the solar dragon
The eighth to the seven = The eighth to the seven
Ten Tata-gods or powers = The ten horns or kings
The war in heaven = The war in heaven
Har-Tema as the avenger, the red god who orders the block of execution = The word of God, faithful and true, with raiment dipped in blood
Har-Makhu = Michael the Archangel
Sut the accuser = Satan the accuser
Sut and Horus = Christ and the Anti-Christ
The celestial Heptanomis = The seven mountains of earth or islands in the sea
The seven children of the old earth-mother = The seven kings of the earth
Horus at the head of the seven = Jesus at the head of the seven
The last judgment = The last judgment
The mount of glory = The throne set in heaven on the mount
The mount as judgment-seat = The mount as throne of the Great Judge
The lion-faced throne of steel = The great white throne
The great judge seated on his throne = The Great Judge on the judgment-seat
The god in lion form = The god who is the lion of the tribe of Judah
The god in the solar disc = The god with the sun-like countenance
The god whose dazzling mouth sends forth breezes of flame = The god from whose mouth proceeded the two-edged sword
Osiris-Tat, the sufferer in the Lower Egypt of Amenta = The Lord who was crucified in Egypt
The Apap-reptile, the serpent of evil = Abaddon, Apollyon, or Satan, that old serpent
Apap, the power of evil in the Abyss = Abaddon or Apollyon, the angel of the Abyss
The binding of Apap in chains and casting the beast into the Abyss = The binding of the dragon, that old serpent, and casting him into the pit
Apap and Sut bound in chains and cast into the abyss = The Devil or Satan bound in a great chain and cast into the pit
The ankh-key of life and the un-symbol of the resurrection = The keys of death and Hades in the hands of the opener
The first resurrection and the second death in Amenta = The first resurrection and the second death
The Lake of Putrata where the lost souls fall headlong into everlasting night = The lake of the second death
The beatified in their white garments of glory = The beatified spirits arrayed in white
The name of Ra on the head of the deceased = The name of the Father written on the forehead
The little column of white stone given as a talisman to the initiates = The white stone given to the initiated
The mount of the double earth in Hetep = The mountain great and high
The eternal city at the summit = The Holy City
The water of life as lake or river = The river of the water of life
The two divine sycamores over the water of life = The tree of life on either side of the water of life
The water of life proceeding from the throne of Osiris. = The water of life proceeding from the throne of God
The great lake in Hetep upon which the gods and glorified alight = The glassy sea on which the victors stand triumphant
The great white lake of Sa = The sea of crystal
The calf (later lamb) of Horus standing on the mount with Hathor bearing the bride = The lamb standing on Mount Zion with the bride
The lunar goddess Hathor bearing the solar orb = The woman arrayed with the sun, and the moon at her feet
The glorified in Hetep stoled and girdled and crowned = The angels girt about the breasts with golden girdles
The emerald dawn around the mount or throne of Ra = The rainbow like an emerald round the throne
The ba enclosure of Aarru, in twelve measures = The walled enclosure of the New Jerusalem, in twelve measures
Heaven according to the measure of a man = Heaven according to the measure of a man
The paradise of the polestar = The Holy City lighted by one luminary that is neither the sun nor the moon = the polestar
The ark of Osiris-Ra
The Ark of the New Covenant in heaven
THE SAYINGS OF JESUS
(Of late years certain sayings of Jesus or Iu, 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.)
In other words newly discovered texts, not the Gospels of the Aramaic, Eastern Orthodox, Syrian, or Coptc Bibles New Testaments
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 Iusaas and Atum-Ra; and a third as Iu-em-hetep, the son of Ptah. Two of these titles of the typical Egyptian 'sayer' are cited in the 'festal dirge' when it is said, 'I have heard the words of Iu-em-hetep and Hartatef. It is said in their sayings,' some of which sayings are then quoted. These two answer to the Horus and Jesus of the Egypto-gnostics, which are two names of the same original character that was Egyptian from the root. The so-called 'Christian eschatology' may be said to have had its origin in the mysteries of Ptah at Memphis. So far as known, it was there the doctrine of immortality was first taught; there that the Son of God was figured in the act of issuing from the mortal mummy as a living spirit. It was likewise there the teacher of the religious mysteries was first impersonated as the sayer, Iu-em-hetep, who, as Iu the coming su, was the son of Ptah.
Iu as a form of Tum, proclaims himself to be the sayer in the Ritual. He says: 'I have come forth with the tongue of Ptah and the throat of Hathor that I may record the words of my father, Tum, with my mouth which draweth to itself the spouse of Seb.' That is the mother on earth who was Isis in the Osirian mythos, and Hathor-Iusaas in the cult of Tum or Atum-Ra. The speaker here is Horus as Iu the coming su, or son, who in Egyptian is Iu-su, or Iusa, the child of Iusaas, the consort of Atum-Ra. This sayer as Iu, the su or son in one character, is Tum himself as father in the other. As Ra the father he is the author of the sayings; as Iu the son (Iusu) he is the utterer of the sayings 'with his mouth' or in person on the earth as the heir of Seb. To the Egyptians 'the words of Tum' were the teachings of an everlasting gospel of truth, law, justice and right, 'not to be altered is that which Tum hath uttered' by the mouth of the sayer, Iu-em-hetep, or by the pen of the writer, Taht-Aan. Thus we can identify Tum or Atum-Ra as the author of the sayings which are to be spoken on earth by God the Son. Tum was the earlier name of Atum-Ra, when the character was that of child-Horus, or the infant Tum, and the sayings together with the sayer were pre-Osirian. In other words the 'sayer' is Iu-em-hetep, the prince of peace in the [p.891] cult of Annu, whom we trace back to the time of Ptah as the Egyptian Jesus. Hence this 82nd chapter is the one by which the manes is said to 'assume the form of Ptah' in the course of becoming a pure and perfect spirit.
Upon this line of descent, distinguished from the Osirian, Ptah represented the grandfather of the gods; Atum the father, and Iu the su, the ever-coming son as Iu-em-hetep, the son of Ptah at Memphis, and the son of Atum at Annu. It was Ptah, the opener of the nether-earth, who made the resurrection of the manes possible that was acted in the mysteries of Amenta. And Iu the su came to say what he had seen and had to tell as witness for the father, that is, as the 'sayer' to whom the sayings were attributed. Hence the speaker tells us that he comes with 'the tongue of Ptah' 'and the throat of Hathor' to record the words of his father Tum with his own mouth, or as the sayer who was reborn at Annu as Iusu, or Iusa of Hathor-Iusaas, she who was great with Iusa, the son of Atum-Ra, and grandson of Ptah.
The 'sayings' may be divided and differentiated in two categories corresponding to the two characters of the double-Horus, the child of twelve years, and Horus the adult of thirty years! Horus the afflicted one who suffered and died and was buried, and Horus who rose again as the demonstrator of eternal life in his resurrection from the dead. At first Child-Horus was the word-made-flesh as logos of the mother. This was Hathor-Iusaas in relation to Atum-Ra. Next he was the word-made-truth as sayer for the father and teacher of the greater mysteries. Thus there are two classes of the sayings—those of the childhood and those of the adultship; those that pertain to the earth of Seb and those that are uttered in Amenta the earth of eternity. It is said in the Ritual that the words of Taht are 'written in the two earths,' the earth of Seb or time, and the earth of eternity or Amenta. So the sayings were uttered by Horus, Tum, Iu, or Jesus, in the double earth of time, and of eternity. It is also said of certain sayings in Pistis Sophia, 'Jesus spake these words unto his disciples in the midst of Amenta,' whence they went forth three by three to the four points of heaven to preach the gospel of the kingdom. This likewise was in the earth of eternity, versus the earth of time. But, whether the god be represented as the heavenly father by Ptah at Memphis, by Atum-Ra at Annu, or by Osiris at Abydos, the infant was Horus or Heru the lord by name, who was the only lord as a little child. Iu, Iusu, Iusa, Tum, Aten, Sekari, Iu-em-hetep, are but titles of Horus the lord of the logia kuriaka who became the 'sayer' as the Egypto-gnostic Jesus, Iu-Su, the ever-coming messianic son.
Now, amongst the gods of Egypt that were canonized as Christian saints the deity Tum has been converted into the apostle Thomas. The Gospel According to Thomas is also known to have existed in several forms, some of which are yet extant in the Gospels of the Infancy, assumed to be the childhood of an historic Christ. Hippolytus cites one of these as a gospel of the Nasseni. He says they hand down an explicit passage occurring in the gospel inscribed 'according to Thomas,' expressing themselves thus: 'He who seeks [p.892] me (the higher soul) will find me in children from seven years old; for there concealed I shall, in the fourteenth year (or aeon), be made manifest.' This passage contains the doctrine of the double-Horus, the Horus of the incarnation and Horus of the resurrection, or the Child-Horus and Horus the adult. The duality of Horus as the word made flesh and the word made truth is also exemplified in the Gospel of Thomas by the boy whose every word at once became a deed.
In the introductory word to the (New Sayings of Jesus, found on the site of Oxyrhynchus by Messrs. Grenfell and Hunt, it is said 'These are the (wonderful) words which Jesus the living (Lord) spake to ... and Thomas, and he said unto (them) everyone that hearkens to these words shall never taste of death.') The wonderful words, the words of power in the Ritual, are the words of Atum-Ra the holy spirit. The speaker is Horus or Iu the living, he who rises from the grave and does not die a second time, or who is the resurrection and the life, that was represented as the first fruit or type of them that slept. He is one of those to whom Nut, the mother heaven, has given birth or rebirth and this power he afterwards confers on his four brethren or children that the likewise may raise up the dead. It is in this character he says, 'I am the living soul.' That is, as Horus the lord of the resurrection from the lansil of death. 'I am he that cometh forth.' 'I open all the paths in heaven and on earth.' 'That has been given to me which endureth amidst all overthrow.' Thus Horus is the demonstrator of a resurrection for the human soul in a mystery of Amenta. He says, 'I am he who establishes you for eternity.' 'I am he who dieth not a second time.' 'I am he whose orbits are of old; my soul is divine, it is the eternal Force.' 'It is I who proceed from Tum'—the father of a soul that is immortal.
An original Egyptian source for the Gospels of the Infancy is recognizable in the Ritual. In his incarnation Horus, or Iu the su, indicates that he 'disrobes himself' to 'reveal himself' when he 'presents himself to the earth.' In his birth he says, 'I am the babe' born as the connecting link between earth and heaven, and as the one who does not die the second death. He issues from the disc or from the egg. He is pursued by the Herrut-reptile, but, as he says, his egg remains unpierced by the destroyer. He escapes from the slaughter of the innocents or the Hamemmet in Suten-Khen. On entering the earth-life Horus knows it to be in accordance with his lot that he should suffer death or come to an end and be no more. He also knows that he is a living soul. As such he has that within which survives all overthrow; even though he may be buried in the deep, dark grave, he will not be annihilated there. He will rise again. But before quoting further what Horus says, we cite a few more of the logoi which tell us what Horus is. And what Horus is in the Osirian religion the same was the Egyptian Jesus in the cult of Atum-Ra, and Iu-em-hetep still earlier in the mysteries of Memphis and the cult of Ptah.
Apart from the Osirian dynasty of deities, the two chief divine [p.893] personages in the Ritual are Atum-Ra and Atum-Horus, as Huhi the eternal father, and Iu the ever-coming messianic son, who as the su is Iusu, the Egyptian Jesus. Now Tum, or Atum-Ra the inspiring spirit, was the author of the sayings in the Ritual which he gave to Horus the Iu-su or coming son, as sayer, for him to utter to men and manes in the two characters of the infant Horus and Horus the adult. Tum as Egyptian, is the earlier form of Atum's name; and in the Greek inscriptions Tum (or Atum) is called Tomos. We also find that the twin-totality of Tum is registered in the name of 'Thomas called Didymus'; Thomas the twin being equivalent in name to the character of the twofold Tum. From this we infer that the apocryphal Gospel of the Infancy assigned to Thomas is, or was, based upon the Egyptian gospel of Tum. This duality may also explain the relationship of Jesus to Thomas in the 'sayings' or logoi, recently recovered from the mounds of Oxyrhynchus, which are called 'the sayings of Jesus,' who is described as the Lord, and the living one.
Now Tum, in the Ritual, is pre-eminently 'the lord.' In the 79th chapter he is addressed as 'the lord of heaven,' 'the lord of life,' 'the lord of all creatures,' 'the lord of all.' Thus the Ritual contains 'the sayings of the lord.' The Hebrew formula 'thus saith the lord' had been anticipated in the Ritual by the 'so saith Tum' whose word is `not to be altered.' As Egyptian, Tum is the one god called 'the living.' And the sayings are the words which Jesus 'the living' is said to have spoken to Thomas, the son Iu here being given the foremost position of the two. The sayings of the lord, in the Ritual, then, are the sayings spoken by Tum the father to Iusa the son, who utters them to men on earth and to the manes in Amenta. It is as Atum-Horus that the son says, 'I am the bright one in glory whom Tum himself brought into being, who hath made and glorified and honoured those who are to be with him' as his followers or his children. It is the same speaker who says, 'I have come upon this earth and I take possession of it with my two feet. I am Tum, and I come from my own place.' That is as Iusa the manifesting son. Thus the sayings of Horus Iu-em-hetep can be traced to Tum as Ra the inspiring spirit and to Horus as the sayer in the Ritual.
'Tum' in Egyptian was also a name for the mythical child as the inarticulate one, the little Tum, who survives in various countries. For the child Tum passed out of Egypt into Europe to become the Tom Thumb and little Thumbkin of our nursery tales. We also consider that this was the Tum who passed into India as the 'historic' Thomas and who is claimed by Christians to have been the apostle of that name. The god Tum is there identifiable in half-a-dozen features assigned to the apostle or Saint Thomas. For one thing he is the patron of builders and architects, and his symbol is the mason's square. He is reputed to have built a superb palace in heaven for the poor of earth. Tum survives by name as the Thoma of the Indian Christians on a peninsula of the Indus this side of the gulf: also in Cochin and beyond. The so-called Christians of India who are frequently supposed to have been the followers of an historic Thomas have their own tradition which is [p.894] both congruous and explicable. They say that 'a certain holy man called Mar-Thome, a Syrian, first came to them with a number of beasts from Syria and Egypt.' That is with the hieroglyphic signs. Thome we take to be the Egyptian god, Tum. The Mar or Mer, as the surname of the holy man, is an Egyptian title for a superintendent. The 'Mer-Tetu' was the superintendent of books, and also the royal mage in one person. Thus read 'Mar-Thome' was one of the Egyptian Magi or rekhi as the superintendent of a college or body of priests who went to India from Syria as missionaries and who promulgated the worship of Tum as God the Father, and Iusa as the son in the religion of Annu.
This dual character of Tum as the father and Iu the su or son, equal to Jesus, will enable us to identify the child-Jesus in the Gospel of Thomas and that gospel itself as a form of the Egyptian gospel. This is one of the most ancient of the Gospels of the Infancy called apocryphal, the origin and true significance of which are hitherto unknown. These have been denounced as idle tales, foolish traditions pious frauds, disguised heresy, anti-evangelical representations and fables forged to supply an account of 'Our Lord's History,' in that infancy which the evangelists have perforce omitted. The representations, however, are anti-evangelical; hence they are supposed to favour Docetism in other words, they are non-historical. As already demonstrated, the great god Tum was the father in one character, and Iu or Horus in the other; he is the divine son who Iu-em-hetep the Egyptian Jesus. Tum is Tomas or Thomas in Greek, and the gospel of Tomas in Greek is the gospel of Tum as Egyptian. Also Tum the father and Iu the son will show why the history of the infancy should be related of a mythical Jesus in the gospel of Tum or Thomas, and in relation to Thomas. Thus we can identify Tum as the author of the sayings which are to be spoken by Iu-em-hetep, in the person of God the Son. Tum was the earlier name of Atum-Ra, when the character was that of Child-Horus, or the infant Tum, and the sayings together with the sayer were pre-Osirian. In other words, the 'sayer' is Iu-em-hetep, the prince of peace in the cult of On, whom we trace back to the time of Ptah as the Egyptian Jesus. Hence this chapter is the one by which the manes is said to 'assume the form of Ptah' in the course of being spiritualized. In one of the sayings ascribed to Jesus he says, 'Come unto me, all ye that labour and are heavy-laden, and I will give you rest.' This had then become 'one of the sayings.' But the sayer himself had been personalized or typified in earlier ages as Iu-em-hetep at Memphis, and again at On, and later still at Alexandria. And Iu-em-hetep the bringer of peace by name was the giver of rest by nature as the Egyptian Jesus; he who settled the matter of immortality in his resurrection from the tomb. As we have already seen, a tap-root of the Jesus legend in the eschatological phase can be traced in the Egyptian Ritual to the time and to the cult of Ptah at Memphis. Ptah was the earliest form of an eternal father manifesting in the person of an ever-coming son, who, as the coming one, was Iu, or Iu-em-hetep, he who comes with peace. Hence we derive the name or title of the Egypto-gnostic Jesus from Iu-Su, or Iusa, the coming son. Indeed, the question asked by the messengers of John in the gospel, [p.895] art thou he that should come, or must we look for another? is equivalent to asking 'art thou Iu-em-hetep, he who comes with peace as manifestor for the father?'
It is also said of Jesus that he had compassion on the people 'because they were as sheep without a shepherd.' And this has been looked upon as one of the foundational pillars of the history, and proof positive that he was the original Good Shepherd. But Horus had long been extant as the good shepherd in the mythos, the eschatology, and the iconography of Egypt. Again, it is said of Jesus, that he taught the multitude as one having authority, and not as their scribes. So was it with Horus, who claims that authority to teach had been divinely delegated to him as the beloved son of God the Father. Hence the sayings, 'I have come forth with the tongue of Ptah and the throat of Hathor that I may record the words of my father Tum with my mouth.' 'I am arrayed and equipped with thy words of power, O Ra.' 'I utter his words to the men of the present generation, and I repeat his words to him who is deprived of breath,' as the manes in Amenta.
It was the work of Horus to exalt the father at all times and in every place. He is exalted as Un-Nefer the good being who is the one alone that is good, perfect, and unique. The same mission is assigned to the Gospel-Jesus. Hence the saying 'Why callest thou me good? None is good save one, even God alone ... the Father alone,' who represents the same Good Being Un-Nefer as did Osiris. This duality of the deity as father and son is also manifest in the saying, 'Whosoever shall speak a word against the Son of Man it shall be forgiven him, but whosoever shall speak against the Holy Spirit it shall not be forgiven him.' That is said in exaltation of the father in heaven who was the holy spirit represented by the son on earth or in Amenta. The Ritual likewise proves that Seb, the god of earth and foster-father of Horus, when he was the child of the virgin mother only, is the prototype or original of Joseph. Horus says that as the heir of Seb, from whom he issued, he was suckled at the breast of Isis, the spouse of Seb, who gave him his theophanies. Horus on earth lies down to embrace the old man who keeps the light of earth, and who is Seb the earth-father. Horus is lord of the staircase or mount of rebirth in heaven. In his first advent as the heir of Seb Horus says, 'I am come as a mummied one' (that is, in his embodiment when made flesh, the Hamemmet being the unmummied ones). 'I come before you and make my appearance as that god in the form of a man who liveth as a god'—otherwise stated, as Iusu the son of Atum-Ra. 'I repeat the acclamations at my success on being declared the heir of Seb' (Seb was the father on earth, Osiris in Amenta, Ra in heaven). 'I descend to the earth of Seb and put a stop to evil' as the bringer of peace, plenty, and good will on earth. 'I shine forth from the egg which is in the unseen world.' 'Lo, I bring this my word of power' from out the silence in which the gods originated. 'I am arrayed and equipped with thy words of power, O Ra.' And in chapter 42, 'I utter his words to the living and to those who are deprived of breath. I am Horus, prince of eternity.' 'I am yesterday, today, and tomorrow.' [p.896] 'I am' (or, am I not) 'the bull of the sacrificial herd. Are not the mortuary gifts upon me, and the supernal powers?' 'Witness of Eternity is my name, the persistent traveller on the highways of heaven. I am the everlasting one, I am Horus who steppeth onwards through eternity.' But Horus in the Ritual is chiefly the son of God the Father in heaven, and the subject-matter is mainly post-resurrectional.
After the life with Seb on earth, Horus is reborn in the earth of eternity for the heaven of eternity. He is divinized with the flesh or substance of god. By means of Horus, his manifestor, Osiris is said to relive. Horus is Osiris in his rebirth. Horus rises as a god and is visible to the gods (or divine spirits) in his resurrection. Horus rises as the living soul of Ra in heaven. Horus strikes the wakers in their cells or coffins for the resurrection of the manes in Amenta. 'I raise myself up, I renew myself I grow young again.' 'Not men or gods; or the glorified ones, or the damned, can inflict any injury on me.' 'I do not die a second time in the netherworld.' 'I am the victorious one.' 'I am seized (in possession) of the two earths.' 'There hath been assigned to me eternity without end. Lo, I am the heir of endless time and my attribute is eternity.' 'I am the heir, the primary power of motion and of rest.' 'I, even I, am he who knoweth the paths of heaven. Its breezes blow upon me. I advance whithersoever there lieth a wreck in the field of eternity, and I pilot myself towards the darkness and the sufferings of the deceased ones of Osiris,' as the deliverer or saviour of souls whose supreme concern and object is to be saved from the second death in Amenta by earning and attaining the life of the soul that is eternal. 'It is I, even I, who am Horus in glory. I am the lord of light and I advance to the goal of heaven.' Jesus says, 'I go unto him that sent me.' 'I know whence I came and whither I go.' 'I go to prepare a place for you.' 'I am the way, the truth, and the life. No one cometh to the Father but through me.' 'I go unto the Father.' But there is nothing so striking in the gospel as this image of Horus the saviour in the boat of souls who steers his own bark that tosses in distressful agitation over the water, whilst he carries rescue wheresoever there has been a wreck amongst the suffering and deceased ones of his father Osiris.
Horus was the sole one of the seven great spirits born of the mother who was chosen to become the only-begotten son of God the Father when he rose up from the dead. This is he who says in the Ritual, 'I am the bright one in glory, whom Atum-Ra hath called into being, and my origin is from the apple of his eye. Verily before Isis was, I grew up and waxed old, and was honoured beyond those who were with me in glory.' Those who were with him in glory were the seven great spirits, the khuti or glorious ones. Amongst these, Horus became the divine heir of all things, the son of God who claims to have existed before Isis his mother, when speaking as manifestor for the holy spirit. This is the son and heir of God who is described in the Epistle to the Hebrews as the 'appointed heir of all things, through whom also he made the worlds.' [p.897] He was thus exalted above the angels or great spirits through 'having become by so much better than the angels' and by inheriting a more excellent name than they. 'For unto which of the angels said he at any time, thou art my son?' Horus exalts his father in every place; 'associating himself with the two divine sisters, Isis and Nephthys,' as his two mothers. It is Taht-Ani who speaks by him the favourable incantations which issue from his heart through his mouth. Horus overthrows the serpent Apap daily for Ra. Horus unites both Osiris and Ra in one triune personality, or trinity in unity.
The sayer personalized as son of God and utterer of the logia in the Ritual says: 'I am the one proceeding from the one, the son from a father, the father from the son.' Jesus is credited with having the magical power of being known or unknown, seen or unseen at will. When the Jews took up stones to cast at him he was suddenly invisible, even in their midst. Again, whilst uttering the sayings to the multitude, he was hidden from them. When risen bodily, he is the unknown one to Mary at the sepulchre. He is also the unknown one to the disciples on the way to Emmaus. This character, like all the rest, is according to copy supplied by the Ritual. 'I am he,' says Horus, 'who cometh forth and proceedeth, and whose name is unknown to men.' The Osiris has a word of power by means of which he can conceal or manifest himself. He says: 'I am in possession of that word of power which is the most potent one in my body here; and by means of it I make myself either known or unknown,' which is equivalent to becoming visible or invisible at will.
'Before the feast of the Passover, Jesus, knowing that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.' The end is here indicated by the feast of the Passover and the last supper. In the parallel scene Horus says: 'I have come to an end for the lord of heaven, I rest at the table of my father Osiris.' This immediately precedes his piercing the veil of the tabernacle and coming forth as the divine hawk of soul. Horus when addressing Ra the father on behalf of the four brethren, his followers, says, 'Be they with thee so that they may be with me.' Jesus says of his followers 'Holy Father, keep them in thy name which thou hast given me that they may be one even as we are.' 'I will that where I am they also may be with me.' In the same passage of the Ritual Sut is referred to as invoking the powers of Nekhen. In the same passage of the gospel it is 'the son of perdition.'
In this way the canonical gospels can be shown to be a collection of sayings from the Egyptian mythos and eschatology. The original likeness is somewhat defeatured at times in the process, but sufficient remains in the Ritual for the purpose of comparison and reclamation. When Horus returns to his father with his work accomplished on earth and in Amenta he greets Osiris in a 'discourse to his father.' In forty addresses he enumerates what he has done for the support and assistance of Osiris in the earth of Seb. Each line commences with [p.898] the formula, 'Hail, Osiris, I am thy son Horus. I have come!' Amongst other of the assistances he says, 'I have supported thee. I have struck thine enemies dead. I have brought the companions of Sut to thee in chains. I have cultivated thy fields. I have watered thy grounds. I have strengthened thine existence upon the earth. I have given thee thy soul, thy strength, thy power. I have given thee thy victory. I have anointed thee with the offerings of holy oil.' This last in sign-language is, I have given thee the glory. This we parallel with the sixteenth chapter of John, in which the position and character of Jesus are the same with those of Horus, and in which Jesus addresses the father at the end of his career. 'I have come to thee,' says Horus to Osiris. 'Now I come to thee,' says Jesus to the Father. 'Father, the hour is come; glorify thy son that the son may glorify thee.' 'I glorified thee on earth, having accomplished the work which thou hast given me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. I manifested thy name unto the men whom thou gayest me out of the world. I am no more in the world. But now I come to thee. I kept them in thy name, which thou hast given me. I guarded them and not one of them perished, but the son of perdition.' The glory of God the Father was reflected by the sacred oil upon the face of Horus the anointed son, which was a sign of his divinity. This was 'the glory as of the only-begotten from the father' who was Horus in spirit, Horus the adult, the anointed one with the father, and thus the representative type of a soul of life that is eternal and attainable by all as in the only-beloved son.
It is an utterance of the truth that is eternal to say that Horus as the Son of God had previously been all the gospel Jesus is made to say he is, or is to become. Horus and the father were one. Jesus says, 'I and my Father are one.' 'He that seeth me, seeth him that sent me.' Horus is the father seen in the son. Jesus claims to be the son in whom the father is revealed. Horus was the light of the world, the light that is represented by the symbolical eye, the sign of salvation. Jesus is made to declare that he is the light of the world. Horus was the way, the truth, the life, by name and in person. Jesus is made to assert that he is the way, the truth, and the life. Horus was the plant, the shoot, the natzer. Jesus is made to say, 'I am the true vine.' The deceased says, 'I spring up as a plant.' The deceased, in the character of Horus, or one with him by assimilation, also makes these claims for himself. Hence the sayings—the sayings which are repeated in the gospels, more especially in the gospel according to John = Aan. To parallel a few of the sayings in the gospels with those of the Ritual: In the gospel according to John, Jesus says of himself, 'I am the bread of life.' 'I am the light of the world.' 'I am the door of the sheep.' 'I am the good shepherd.' 'I am the resurrection and the life.' 'I am the way, the truth, and the life.' 'I am the true vine.' And Horus was the original in all seven characters. Horus was the bread of life, also the divine corn from which the bread of life was made. Horus was the good shepherd who carries the crook upon his shoulder. [p.899] Horus was the door of entrance into Amenta, which none but he could open. Horus was the resurrection and the life. He carries the two symbols of resurrection and of life eternal, the hare-headed sceptre, and the ankh-key in his hands. Horus was the way. His name is written with the sign of the road (heru). Horus was the true vine, as the branch of Osiris, who is himself the vine in person. Now the original of all these identifiable characters could occur but once, and that prototype was Horus, or Jesus in the cult of Atum-Ra. Horus says, 'It is I who traverse the heaven. I go round the Sekhet-Aarru (the Elysian fields). Eternity has been assigned to me without end. Lo! I am the heir of endless time, and my attribute is eternity.' Jesus says, 'I am come down from heaven. For this is the will of the Father that every one who beholdeth the son and believeth in him should have eternal life, and I will raise him up at the last day.' He, too, claims to be the lord of eternity. When Horus is 'lifted up' to become glorified and is Horus in his glory,' 'master of his diadem,' he says, 'I raise myself up.' Then he adds, 'I stoop upon the Atit-bark that I may reach and raise to me those who are in their circles, and who bow down before me' as his worshippers. 'And I,' says Jesus, 'if I be lifted up out of the earth (as Horus was lifted up from out the netherworld), will draw all men after me.' Horus says, 'I open the Tuat that I may drive away the darkness.' Jesus says, 'I am come a light into the world.' Horus says, 'I am equipped with thy words of power, O Ra' (the father in heaven), 'and repeat them to those who are deprived of breath.' These were the words of the father in heaven. Jesus says, 'The Father which sent me, he hath given me a commandment, what I should say and what I should speak. The things therefore which I speak, even as the Father hath said unto me, so I speak.' 'The word which ye hear is not mine, but the Father's who sent me.' Horus repeated to his followers that which his father Osiris had said to him in the early time. Jesus says, 'As the Father taught me, I speak these things.' 'All things that I heard from my Father I have made known unto you.' Horus comes on earth to report what he has known and heard and seen and handled with the father. 'I have touched with my two hands the heart of Osiris.' 'That which I went to ascertain I have come to tell.' 'I know the mysterious paths and the gates of Aarru (or Paradise) from whence I come. Here am I, and I come that I may overthrow mine adversaries on earth, though my dead body be buried.'
Horus eats the bread of Seb on earth, but he teaches the manes in Amenta to pray for the bread of heaven. Let him ask for food from the Lord, who is over all. In this we have the germ of the Lord's Prayer addressed to 'our Father in heaven' for 'our daily bread': Ra being the heavenly father of Horus and the supplier of food to souls; the daily giver of eternal life, that was represented by the typical seven loaves of plenty. There is a prayer in the Ritual which opens with an address to the Lord of Heaven who 'reveals himself, who derobes himself, and presents himself to the earth' in the person of Horus his son, the divine hawk or soul that [p.900] pierces through the veil of the tabernacle. It is here referred to for the refrain which occurs seven times over—'May his will toward me be done by the Lord of the one face,' that is, by the one and only God who is the father in heaven, he who 'revealed himself, who disrobed himself, and presented himself to the earth,' in the person of his beloved son.
Horus who comes from heaven says, 'I am the food which perisheth not, in my name of the self-originating force.' Jesus says, 'I am the bread of life. This is the bread which cometh down out of heaven that a man may eat thereof and not die. I am the living bread which came down out of heaven.' Horus was not only the bread of life derived from heaven and the producer of bread in the character of Amsu the husbandman; he also gave his flesh for food and his blood for drink. This, however, was not in the cannibal form of human flesh and blood, but as the typical calf or the lamb. Jesus says, 'The bread which I will give is my flesh.' 'Except ye eat the flesh of the Son of man and drink his blood ye have not life in yourselves,' that is, in the human form, which is proclaimed to be the bread which came down out of heaven. Horus says, 'I am the possessor of bread in Annu. I have bread in heaven with Ra.' 'There are seven loaves in heaven at Annu with Ra.' Ra is the father in heaven. He is the provider of the bread of life that is given by the son, and by Jesus in the gospel. Jesus says, 'My Father giveth you the true bread out of heaven. For the bread of God is that which cometh down out of heaven, and giveth life unto the world,' that is, in the person of Jesus or of Horus. 'Jesus said unto them, I am the bread of life.' Jesus, like Horus, is the giver of the water of life which likewise cometh from the Father. 'Now on the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.' In passing, we may notice that the great feast corresponds to the Uaka festival by which the return of the water of life in the inundation was celebrated; and that Osiris was the lord of the water as well as of the wine. Moreover, the miracle of converting water into wine is very simply illustrated by the picture of Osiris as the vine and also as the water of renewal in which the vine springs out of the water of life that issues from beneath his throne. On the ground of natural fact, Osiris was the water of life to the land of Egypt in the inundation of the Nile. He was adored in the temple of Isis at Philae as 'Osiris of the mysteries, who springs from the returning waters.' He was the water of life to the souls in Amenta; and in the eschatology Osiris is the water of life in Hetep, the paradise of peace, to spirits perfected. In the Ritual, Horus is the son of God through whom is given the water that cometh from the father, which is called the Ru of Osiris, the divine liquid that flows from him as the ichor of life. Horus speaks of quenching his thirst with the drops (the ru) of his father Osiris. So Jesus draws and drinks and gives drink from the well of living water which is the father's; not the well of Jacob, but a well of water springing up unto eternal life.
Again and again, the status and character of Jesus as the sayer in the gospels are only to be determined by the mythical or mystical relationship. 'Before Abraham was, I am,' is one of the sayings ascribed to the supposed historical Christ. Abraham is of course referred to as the typical progenitor of the Jews. So in the Gospel of Thomas, or Tum, the child-Jesus says to his earth-father Joseph, 'It is enough for thee to see me, not to touch me. For thou knowest not who I am. If thou knewest thou wouldst not grieve me. And although I am now with thee I was made before thee.' The son who existed before the father claims an immense antiquity, as a character entirely mythical, but if the statement were made a hundred times over in the märchen the meaning would be the same. It is a saying of the Divine Child who came into being earlier than God the Father as the offspring of the Virgin Mother who is Jesus the fatherless child of Mary in the gospels, and of Neith or Iusaas in the Ritual. Joseph also plays the part of Seb, the father, to Horus on earth. 'Seb giveth me his theophanies,' says Horus, but 'more powerful am I than the lord of time (Seb), I am the author and the master of endless years' as an image of the Eternal.
In the Inscription of Hatshepsut, the child Horus is called 'the elder of his mother's husband.' That is, he was older than Osiris, who became the father according to the later sociology. Such is the sole ground of origin upon which the father can be later than the son whether his name is Atum, Osiris or Abraham.
The sayings involve a sayer who became the typical teacher in person as Horus in the Osirian cult and Iu-em-hetep in the religion of Atum-Ra, or Iao of the Egypto-gnostics in the Pistis Sophia. These are mentioned in the texts as the divine enunciators of the 'sayings.' Each of them is a form of the sayer, word, logos, announcer, or revealer in person, precisely the same as the Jesus of the gospels, whether apocryphal, Egypto-gnostic or canonical. The elder Horus was the virgin's child; he imaged the soul in matter, or, the body-soul in the life on earth. He was the teacher of the lesser mysteries in the mythology. He was solar; hence the leader of that glorious company of the twelve now stationed in the zodiac as rowers of the bark for millions of years. The primary twelve were the great gods of Egypt twenty thousand years ago as the twelve powers that rowed the solar bark for Ra around the circle of the zodiacal signs. They became the Aeons of the Gnostics, twelve in number. As preservers of the light, they were twelve teachers in mythology, twelve followers of Horus who are the twelve apostles or disciples of the Egypto-gnostic Christ; the seven and five being grouped together to constitute the twelve.
At his second coming when Horus of the resurrection rose again as a spirit in the image of the holy ghost—he became the teacher of the greater mysteries to the twelve who likewise had attained the status of spirits in the eschatology, and who were now the twelve to whom twelve thrones were promised in the heaven of eternity. Horus the word in person was the sayer to whom the sayings were assigned. Hence the 'sayings,' attributed to Iu-em-hetep and Hartatef in Egypt: the one as child of the mother; the other as son [p.902] of the father who wore the Atef-crown of Atum-Ra. Now this mystical 'word' of the mother, and the word-made-truth in Har-Mat-Kheru are both apparent in the opening chapter of the gospel according to John. 'In the beginning was the word,' he says; as it had been in Iu-em-hetep, or Child-Horus. 'And the word became flesh,' which it did in the virgin-blood of the immaculate Virgin Isis or of Hathor-Iusaas. The doctrine of the second Horus follows, but is inserted parenthetically. 'And we beheld his glory; glory as of the only begotten from the father.' But the Jesus of the genuine legend was not yet begotten by or from the father. He was begotten or Christified in his baptism. Matthew has it that when Jesus was baptized he went up straightway from the water; and the heavens were opened unto him, and he saw the Spirit of God descending as a dove, and coming upon him; and lo a voice out of the heavens, saying, 'This is my beloved son,' In the original transformation scene this occurred when the child of the mother made his change into the beloved son of God the father at the time of the baptism in the Osirian mystery of Tattu. It was in his resurrection from the dead, here represented by the rising from the water, and becoming bird-headed as a spirit, that Horus became the beloved son of the father. John then proceeds to describe the transformation of Jesus in his baptism when 'the spirit descended as a dove out of heaven, and it abode upon him,' which change had already taken place before the glory of the father could have been visible in the person of the son. Now, this word that was in the beginning had already manifested as the 'sayer' of the sayings in the Ritual. This is he who says, 'I have come forth with the tongue of Ptah and the throat of Hathor (Iusaas) that I may record the words of my father Atum with my mouth.' That is as the utterer of the sayings which were ascribed to the Egyptian Jesus as Iu-em-hetep, the son of Hathor-Iusaas and Atum-Ra. We have no need to go further back for the beginning of the Word, as utterer of the sayings. The canonical gospels are based upon the 'sayings' of Jesus; the Jesus that we claim to have been the son of Atum at On; genealogically, the grandson of Ptah at Memphis, and the author of the books of wisdom attributed to him as the Jesus of the apocrypha, and Gospels of the Infancy.
Enough has been cited to show that the revelation ascribed to Jesus, the Christ of the canonical gospels, had been previously published in the Ritual of the resurrection and uttered by Iu the Su of Atum-Ra (Iusa = Jesus or Tum = Thomas), who was and is and ever will be the Egyptian Jesus independently of any personal historical character.
The Egyptian Ritual contains the 'sayings' or the words of wisdom that were attributed to Ra the inspiring holy spirit. As god the father this was Tum (or Thomas). The utterer of the 'sayings' 'with his mouth' was god the son, Iu (or Iu-em-hetep) the Su (son) who was Iu-Su, the ever-coming son in the religion of Annu, and Iusu when rendered through the Greek is Ιησοΰς or Jesus.
A large part of the Egyptian Book of the Dead consists of 'sayings.' The forty second chapter contains at least fifty sayings uttered by Horus in person respecting himself his father and his work [p.903] of salvation. These are the sayings of Horus, or of the Osiris by whom they are repeated in character. And as Horus the divine word in person is the Lord whose name of Heru signifies the Lord, these sayings of Horus are the logia kuriaka; assuredly the oldest in the world, which we have now traced to Iu-em-hetep, the Egypto-gnostic Jesus as the sayer for Atum-Ra. These might be called the sayings of Ra or Horus, of Tum or Thomas, of Iu or Iu-em-hetep, of Aan, Taht or Hermes. But above all other names or titles they were known as the words of Mati.
Also, the Gospel of the Egyptians, represented by the Ritual, was the gospel according to Mati (or Matiu, with the u, inherent). And as Mati was inculcated by means of the sayings, the sayings in the Ritual are the sayings of Mati as the words of truth, justice, law, and rightfulness, and the revelation of the resurrection. In Dr. Birch's translation of 'the funeral Ritual' he has given the word 'Mati' as a title of Taht-Aan the divine scribe; and from this title the present writer deduced the names of Matthias and Matthew, as the true reckoner, the just reckoner, and keeper of the tablets for Maati in the hall of Maat. Taht-Aan might be designated Mati. But, whether we take the word Mati as a proper name or title of the scribe Taht (whether called Hermes, Aan or Mati), he was the recorder of the sayings or logia kuriaka in the Ritual. But even if we do not take the name of Mati to be a title of Tehuti, whence the names of Matthias and Matthew, the character remains. Taht was the scribe in the Maat or judgment-hall, also the recorder of the sayings that were given by the Father in Heaven to be uttered by Horus, and written down by the fingers of Taht. Now, according to the often quoted testimony of Papias, recorded in his last 'commentary' on the 'sayings of the Lord,' the basis of the canonical gospels was laid in a collection of sayings that were attributed to 'The Lord.' He tells us that Matthew wrote the sayings in the Hebrew dialect, and every one interpreted them as best he was able. This was the current hearsay on the subject as reported by Papias, Bishop of Hierapolis. And here we might repeat, in passing, that the sayings of Horus the lord in the Ritual were collected and written down by Taht-Mati the scribe, and that Matthew, or Matthias, corresponds to Mati both in character and by name. We have no further use for the statement beyond noting that the extant Gospel of Matthew was evidently founded on a collection of those 'wise sayings, dark sentences and parables' that constituted the wisdom of the Egypto-gnostic Jesus, one late version of which has been preserved in the Book of Ecclesiasticus, entitled 'the wisdom of Jesus.' The present writer has previously suggested that the 'sayings' collected by Matthew, which Papias had heard of as the source of the Christian gospels, were a form of the sayings of Mati collected from the papyri of the Ritual. The Catholic Christians were sorely troubled about the Egypto-gnostic gospels in possession of the 'heretics' when they came to hear of them. These are especially associated with the name of Valentinus, an Egyptian Gnostic, who came with these Egypto-gnostic gospels from Alexandria, and to whom Pistis Sophia and the Gospel of Truth have been attributed. The 'Gospel of Truth,' known to the Valentinian Gnostics as Egyptian, is [p.904] the Gospel of Mati, or a collection of the sayings of Mati = Matthew. The Logia of Matthias was the authentic gospel of the Carpocratean Gnostics. Clement of Alexandria quotes from the 'Traditions of Matthias' two sayings which are not to be found in the canonical Matthew. This proves the existence of other sayings, oracles and divine words than the canonical in the time of Clement, which were assigned to Matthias = Mati. These sayings and traditions were acknowledged as genuine by the Gnostic followers of Carpocrates, Valentinus and Basilides, who never did acknowledge any historical founder, and whose Christ was the Egypt-gnostic Jesus—he who was the utterer of the sayings and traditions first written down by the divine scribe Taht-Aan = John; or Taht-Mati = Matthew.
In writing his gospel, Basilides appealed to a secret tradition which he had received from Matthias; and Hippolytus reports that this secret tradition was derived by Matthias during his private intercourse with the Saviour. But the Gnostics never did acknowledge any historic saviour. Their Christ was Horus, or the non-historical Jesus, and therefore the private intercourse of Matthias with the Saviour was that of Mati with Horus the Christ of the Ritual which contains the history of that intercourse.
We are told that it was after his resurrection that Christ revealed the true gnosis to Peter, John and James. But it was only the spiritual Horus or Christ that could reveal the true gnosis, which is here admitted versus the historic personage. This revelation is post-resurrectional, the same as with the gnostic Jesus in the Pistis Sophia who expounds the mysteries to his twelve apostles on Mount Olivet after he has risen from the dead. The Manifestation of Truth is the title of the great work of Marcus the Gnostic in the third century. The lost work of Celsus was the Word of Truth or Logos Alethea. In these instances the gospel is that of truth, the word of truth; the true gospel. And the gospel of Mati, we repeat, is equivalent to the gospel or the sayings according to Matthew which had been heard of by Papias as the nuclei of the canonical gospels. Epiphanius, in speaking of the 'Sabelian Heretics,' says, 'The whole of their errors and the main strength of their heterodoxy they derive from some apocryphal books, but principally from that which is called the Gospel of the Egyptians (which is a name some have given to it) for in that many things are proposed in a hidden, mysterious manner as by our Saviour,' just as they are in the sayings of the Ritual, the sayings of Hartatef, Iu-em-hetep or the sayings of Jesus. In his tirade against Gnosticism Augustine echoes the name of Mati (for truth) and shows its twofold nature in a peculiar way as 'The Truth and Truth.' He says of the Gnostics: 'They used to repeat "Truth and Truth," for thus did they repeat her name to me, but she was nowhere amongst them; for they spoke false things, not only concerning thee who art the Truth in Truth but even concerning the elements of this world of ours, thy creation; concerning which even the philosophers, who declared what is true, I ought to have slighted for love of thee, O my father, the supreme God, the beauty of all things beautiful. O truth! truth! how inwardly did the marrow of my soul sigh after thee even then, whilst they were perpetually dinning thy name into my ears, and [p.905] after various fashions with the mere voice, and with many and huge books of theirs.'
The Book of the Dead or Ritual of the resurrection virtually contains the Gospel of the Egyptians which was assumed to have been lost. This is the gospel according to Mati or Matiu, the original, as we maintain, of that which Papias attributes to one 'Matthew,' and which was a collection of the sayings assigned to the Jesus whom the non-Gnostic Christians always assumed to be historical. The Ritual preserves the sayings of the Egyptian Jesus who was Iu the su, or Sa of Atum-Ra and Iusaas at On, and who was otherwise known as the Lord in different Egyptian religions. This was the sayer to whom the sayings are attributed in the Festal Dirge, and also in the Ritual and other Hermetic scriptures. And now we have a form of the genuine Gospel of the Egyptians in the Ritual itself. This is the original Evangelicum Veritas: the gospel according to Mati = Matthew to Aan = John; or Tum Thomas. From this we learn, by means of the comparative process, that the literalizers of the legend and the carnalizers of the Egypto-gnostic Christ have but gathered up the empty husks of Pagan tradition, minus the kernel of the gnosis; so that when we have taken away all which pertains to Horus, the Egypto-gnostic Jesus, all that remains to base a Judean history upon is nothing more than an accretion of blindly ignorant belief; and that of all the gospels and collections of 'sayings' derived from the Ritual of the resurrection in the names of Mati or Matthew, Aan or John, Thomas or Tum, Hermes, Iu-em-Hetep or Jesus, those that were canonized at last as Christian are the most exoteric, and therefore the farthest away from the underlying, hidden, buried, but imperishable truth.
So the question is if the Gospels, just the Four Gospels, and just the as they say "parts in red" have value to anyone deist or atheist, free thinker, humanist, or ethical culture proponent; from the moral precepts,
what value would the above have to anyone other then simply belief?
Black liberation theology, is more focused on the principles of harmonious living, and actions towards one another of upliftment, moreso then stories, names, dogma and religious rhetoric. Dr King, Dr Adam Clayton Powell, Bishop McGuire of the UNIA, all had sermons that focused on works more so then just faith, and religious dogma!
The God Spells have no value to me, as I am not a religious bible-thumper. All religious thought and practice was invented by the Ancient Egyptians; therefore, am not tied or fettered down with European biblical scripture, so am puzzled by your reply. Yet here are 52 Sources -- more ancient-er than the 4 God Spells of the NT, yet were culled, plagiarized and stolen to create the biblical text which is about 500 years old compared to thousands of years of Kemetic thought and wisdom:
Annals of Sargon II, The
Annals of Sennacherib, The
Annals of Shalmaneser III, The
Annals of Tiglath-Pileser III, The
Arad Ostraca, The
Black Obelisk of Shalmaneser III, The
Book of Coming Forth Into the Light, The
Code of Hammurabi, The
Cycle of Songs in Honor of Senwosre
Cylinder of Cyrus, The
Diary of Wen-Amon, The
Egyptian Coffin Text, The
Egyptian Pyramid Text, The
Egyptian Tale of Two Brothers, The (Story of Anabis and Bata)
El Amarna Letters on the stele of Memeptah, The
Enuma Elish, The
Gezer Almanac, The
Gilgamesh Tales, The
Hittite Code, The
Hymns of Amun
Hymns of Aten
"Illimilku" The Scribe
Instruction of Amenemipet
Instruction of Amenemipet son of Kanakht
Instruction of Man for His Son, The
Karatepe Inscription, The
Lamentations of Kwaku Pra Sebe, The
Middle Assyrian Code, The
Papyrus of Anhai, The
Papyrus of Ani, The
Papyrus of Anhkwahibre, The
Papyrus of GautSushen, The
Papyrus of Hunifer, The
Papyrus of Kenna, The
Papyrus of Nebseni, The
Papyrus of Nesi-Khemsu
Papyrus Chester Beatty IV
Paris Papyrus, The
Siloam Inscription, The
Stele of Abu, The
Stele of Djehuti
Story of Anubis-Nefer
Story of Aqhat, The
Story of Keret, The
Teachings of Ahiqar, The
Teachings of Amenemope, The
Teachings of Ptah-Hotep
Turin Papyrus, The
Yavne-Yam Inscription. The
Yes, Gerald Massey offers a excellent source....!
Thx, Brother Kei
are you clear about my question and what historical reference tells you that Christinaity was not started by Black people who converted the European when they were worshiping Thor and Hercules?
Not really. I thought the video provided all the necessary questions and answers. Yet u might want to start with:
"Africans Who Wrote The Bible" by Dr. Alex Darkwah
then progress to:
"The Historical Origin of Christianity" by Walter Williams
"Christianity Before Christ" by John G. Jackson
...other than these excellent resources, I don't know what to tell yah as I am not a Christian nor am I an apologetic sympathizer of this bogus group of meth hedz -- I specifically, mean that group in Roman @ the Vatican.
this was my question plain and simple
Separate names with a comma.