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Moreover, it is not improbable that a version of these is extant in two books of the apocrypha, viz., the Wisdom of Jesus and the Wisdom of Solomon. The expounder of the mysteries in these writings was the Egyptian Jesus, who is the Sayer, word or logos, twice over as Egyptian, once as Iu the son of Ptah, at Memphis, and once as the son of Atum-Ra, Iu-em-hetep, the prince of peace, and prototype of the Hebrew Solomon, at On. The Egyptian Jesus was equally the Egyptian Solomon, the youthful sage, as sayer and teacher of the oral wisdom. When Iamblichus describes the one god who was worshipped at Heliopolis or Annu as “Ichton and Emphe,” he refers to Atum in his two characters of father and son or Ra and Horus. Atum was represented at Annu by the fish of the inundation, and also by Iu-em-hetep, the bringer of peace and plenty, as Ichton the fish that typified the saviour to Egypt. And now if for the modern Jews we read the ancient worshippers of Atum-Iu or, still earlier, of Ptah, we shall be able to follow Isaiah in his survey of the great dispersion of the Jewish people over all the earth. “The Lord shall set his hand to recover the remnants of his people which shall remain from Assyria, and from Egypt, and from Pathros, and from Kush, and
from Elam, and from Shinar, and from Hamath, and from the islands (or coast-lands) of the sea. He shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.” (Is. XI. 11, 13.) It is noticeable that the prophet calls the Lord who is to gather the Jews together from all lands by the double name of Iah-Jehovah. Iah is the Egyptian Iu, whose followers were the primeval Jews of Egypt north and south (Pathros), of Æthiopia and Chaldea, of the islands of the sea, and the remotest shores of the earth, including the Jews of Cornwall. These are the prehistoric Jews who are to be known by the name of the god they worshipped. This range will include the black Jews of Africa and India, and all the rest of those whose god we identify with Iu the Egyptian original and prototype of all; Iu as god the son, whether of the father as Atum or as Ptah. No such world-wide dispersion of the Jewish race from Palestine or Judea had ever occurred in the time of Isaiah. It is the religious community, not the race, that will account for the Jews who emigrated to the ends of the earth, and for the names of the Jewish god, who was the Egyptian Iu, Phœnician Iao, Hebrew Iah, Assyrian Iau, Egypto-gnostic Ieou (greater and lesser), Chinese Iaou, Polynesian Iho-Iho, Dyak Iaouh, Nicobar Islands Eewu, Mexican Ao, Toda Au, Hungarian Iao, Manx Iee, Cornish Iau, Welsh Iau (greater and lesser), Hebrew Iao-Sabaoth, Chaldean Iao-Heptaktis, Greek Ia, and IE, Latin Jupiter and Jove.

To follow the Jews as the Aiu of Egypt in their world-wide dispersion, we shall have to think in continents rather than in Petticoat Lanes and Ghettos.

The worshippers of Iao in Phœnicia, of Iau in Assyria, of Iao in Syria, Iau and Hu in Britain, Ia or Iu in Greece, Jupiter in Italy, Iho-Iho in Polynesia, Iau in America were each and all of them Jews in a sense, but the sense was religious, not originally ethnical; and religion does not determine race any more than language does in later ages of the world. There was a religion of the god Iu or Iao in Egypt thirteen thousand years ago. That god was Atum-Iu, born son of Ptah. He was the earliest father in heaven because he was the divine Ra in his primordial sovereignty. He is the god in two persons who was first figured as the sun upon the double horizon=the father in the west, the son in the east. This god went forth from Kam by several names and various routes. Those who worshipped him as Atum became the Adamites, the Edomites, the red men; those who worshipped him as Iao, Iah, or Iu became the Jews in many lands, and these are the Jews of that world-wide dispersion recognized by Isaiah, which did not follow any known historical exodus from Egypt or captivity in Babylon, or migration from Palestine. The Jews were only ethnical at root when the root was the vine in Egypt, or in Æthiopia beyond, and the Jews were one of its branches. They were only ethnical at root when the race was black, whether these were the black Jews in Africa or in India.

From the beginning the Jews were as they are to-day, a religious community. It is the worship of Iu in Egypt thirteen thousand years ago and the going out from thence that will account for the supreme being amongst the Dyaks of Borneo being known to them as Yavuah, which name was not derived from the Hebrew Jehovah, but

from the original of both (A. M. Cameron, Proc. Soc. of Bib. Arch.). The Dyaks also preserve the tradition of a great ancestor who was determined to construct a ladder that should reach up to heaven, but one night a worm ate into the foot of the ladder, and it fell like the tower of Babel. The Dyaks also have the legend of a great deluge which drowned the chief part of mankind and divided the rest. These two catastrophes mark the endings of two vast periods in time which preceded the supremacy of Atum-Iu in the Zodiac of twelve signs. Thus amongst a people so isolated as the Dyaks they have the god Yavuah and the tradition of the two catastrophes which are represented in the book of Genesis by the destruction of the tower and the deluge of Noah. Naturally the “wisdom” was carried into the island of Borneo with the cult of the god Iaouah, whose worshippers are elsewhere called the Ius or Jews from the Egyptian deity who was Iu or Aiu by name both in the cult of Ptah at Memphis and of Atum-Ra at On. The same god is found in the Babylonian mythology with the name Ia, or Iau=Iah in Hebrew (Pinches, T. G., Proc. Soc. of Bib. Arch.). But it is not necessary to suppose the Assyrian god Iau was derived from the Hebrew deity Iahu, or vice versa, when there is a common origin for both in the Egyptian god Iu. This is not a matter merely of philology, but of the characters in the mythology. Iau is “the sage of the gods” (Assyn. Fragments). He is also described as the divine artisan or art-workman, especially in the character of the potter. This is Ptah all over. He was pre-eminently the potter, and the head of the Knemmu or divine moulders. Further and finally, it was Ptah-Iu who, with his Ali, the Elohim, created the Aarru-garden as a paradise of pleasure in the earth of eternity. And in the Assyrian eschatology it is Iau, “the sage of the gods,” who transports the justified spirits after death to the “place of delights,” where they are fed on butter and honey and drink the water that gives eternal life (Records, vol. XI, 161-2). Our British Druids worshipped a deity of the same name and dual nature as the Egyptian Iu, the Assyrian Iau, the Hebrew Iahu. This divine duality, consisting of the father and the son, was called by them Iau the elder and Iau the younger, corresponding to the gnostic Ieou and Iao.

The god Iu, as son of Ptah, was an astronomical builder and architect of the heavens. Iu the son of Atum was also reputed to be a great builder. As the Kamite Solomon he was not only the prince of peace and the divine healer; he was also said to have designed the Temple. The stages of building on earth were reflected in the heavens. The mound-builders were first. They raised the seven mounds of the heptanomis. Shu raised the four pillars of the four quarters. Ptah was the architect who based his building on the pole and the four cardinal points=the four-square tent and tent-staff. Atum, his son, was the builder of heaven as the house, “the Father’s house on high” of which the Christian sings. This in the Ritual is called “the dwelling of my father Tum” (ch. 17). It is also said to the deceased, “Tum hath built thy house” (ch. 17, 30). “The double lion-god hath founded thy habitation.” Lastly, the temple was designed by Iu-em-hetep the son of Atum, as the builder in the astronomical mythology. Thence the people named after the deity Iu as the Aiu,

or later Jews, would come to be recognized in Egypt, the land of temples, as the great builders. And according to Rabbinical traditions the Jews=Ius or Aaiu were the great typical builders. They are said to have excavated the mountains, raised the pyramids, built temples and cities, and surrounded them with walls; divided the Nile into several canals, and constructed dykes against the inundation (Josephus and Philo). One of these great works was the canal of Joseph, i.e. the divine architect who as son of Ptah was his sif, Iu-sif=Joseph. Also, if we have to do with Egyptians who are only identified by a religious name, that of the deity Iu, there is no difficulty about their having built the Meskenoth of Tum, or, as it is rendered, the store-cities of Pithom and Rameses, when the great temple of Atum-Iu was originally erected at Annu or On, which according to the divine dynasties followed Memphis in attaining its supremacy. The Jew-name was Egyptian then as Iu, or Aiu, with other variants. Aiu is a form of the word, and Neb-Aiu, the Lord Aiu, filled the office of high priest in the temple of Osiris at Abydos. The Aiu as manes in Amenta are the children of Ra, who was Atum-Huhi as Ra the father and Atum-Iu as Horus the son. The land of Judea or Judah was named in Egyptian. It appears upon the monuments as Iuta or Iutah. Iu is dual, ta is earth or land, and Iuta is the double land or double earth of the Egyptian mythos localized in Judea. The dual kingdom of Judea was derived by name from the dual deity Iu, whose followers in Egypt were the Ius, Iews, or Jews, and given to Joseph in the persons of his two sons, Ephraim and Manasseh. “Joseph shall have two portions” says Ezekiel (XLVII. 13); and these had already been assigned to the two sons of Joseph by Jacob in the book of Genesis. In the mythos the two portions of the double earth were united once a year to form the kingdom of the sif or son, who is Joseph in the Hebrew version and Iu the sif as son of Atum-Ra. The two halves were united by the son in his name of Har-sam-taui, unifier of the double land.

It has been shown that the Hebrew deity Ihuh was god the father in one character and in the other god the son. If the type of these was the bull, this would represent the father, and the bullock or calf the son, as with the bull of Osiris and the calf of Horus. If the lion were the type, the old lion would represent the father, the young lion the son. The same with the ass, which was another type of the deity Iu, the father and the son being represented by the ass and its foal. The symbolism of the lion, the bull, and the ass has its tale to tell concerning Israel and the Kamite origins. The lion was a zootype of Atum-Iu. He is called the lion-faced in the Ritual. His mother was a lioness. He is addressed as a lion-god (Rit., ch. 28), the god in lion form (chs. 38, 41, 53, 54, 62). It is the same with Ihuh in Israel. The god is described by Hezekiah (Is. XXXVIII. 13), as a lion: “As a lion, so he breaketh all my bones.” This is looked upon merely as a tropical figure of speech, but it is a figure of fact in the original symbolism. Atum-Iu was the lion of Judah in the Egyptian mythos. The lion origin of Judah’s totem was known to Nahum in his inquiry for the lion-spirit of the past: “Where is the den of the lions and the feeding place of the young lions, where the old lion and the lioness walked with the lion’s whelp and no one made them afraid? The

lion tore in pieces enough for his whelps, and strangled for his lioness and filled his caves with prey.” (Nahum II. 11, 12, 13.) These are equivalent to the lion as Ptah, the lioness as Sekhet Merptah, and Atum as the whelp. Iah roareth as the typical lion: “Thou shalt walk after the Lord, who shall roar like a lion, for he shall roar” (Hos. XI. 10). “The Lord shall roar from on high, he shall mightily roar” (Jer. XXV. 30). “The Lord shall roar from Zion” (Joel III. 16). “The lion hath roared: the Lord God hath spoken” (Amos III. 8). Job was hunted by the Lord in the shape of a lion. “Thou huntest me as a lion,” says the fearfully-afflicted one (Job X. 16). The Lord was known in Israel by his roaring like a lion, because he had been known in Egypt as the lion-god who was Atum-Ra, the lion of the double force which was represented by the twin lions (Rit., 162, 1). The solar Dionysius was known by the name of “the roarer,” and he was also portrayed as a lion-headed god. In the Bakchai of Euripides (1078) he is invoked by the chorus to manifest in his might and appear as a flaming lion. The reason of this roaring in that shape is that the Lord was imaged as a lion on the mount of the lions, which was the Mount Shennu=Sinai, the lion-mount where the Lord was the solar lion—where, in fact, he was the two lions, the old lion and the young one. These are referred to by Hosea. “I will be unto Ephraim as a lion, and as a young lion to the house of Judah. I, even I, will tear and go away; I will carry off, and there shall be none to deliver.” (Hosea V. 14.) The solar birthplace in the mythos was upon the mount of the two lions. Horus the son was reborn upon the horizon as “the young lion made resplendent at his birth by the two lions” (Rit., ch. 3). Also it is said that “Judah is a lion’s whelp; he stooped down, he couched as a lion and as a lioness.” In this description we have the typical lion in the triple form of a lion, the lioness, and the whelp, as the type was portrayed in Egypt. There was a triple-headed lion-god at Meroe with four arms, which may well stand for the dual-natured Atum-Iu as the son of the lion-headed Ptah and Sekhet (Rawlinson on Herodotus, II, 35). According to the language of the Ritual, this would be the “lion of the double lions,” or double force. It is proclaimed by Ezekiel that the mother of Israel was a lioness. As “a lioness she couched among lions and she brought up one of her whelps; he became a young lion; the nations also heard of him: he was taken in their pit, and they brought him with hooks into the land of Egypt” (Ez. XIX. 1, 5). This is another and a truer version of the mythos euhemerized in Exodus as the story of Joseph and his brethren. The lion was taken in the same pit into which Joseph was cast in the “historic” account, and this identifies the Egypt signified as lower Egypt in Amenta. Joseph is the Iu-sif in Egyptian—that is, Iu the son, who is here represented as the young lion whose mother was a lioness.

The origin of the mother as a lioness was the same as with the sow or the cow. It was totemic and typical. The lioness was a zootype of the mythical Great Mother, Kefa (or Kheft), who became the Hebrew Chavvah, the genetrix of life and mother of the human race. Sekhet, the Great Mother in her solar form, was also a lioness, and in certain Egyptian texts the goddess Sekhet has been represented as an ancestress of the human race (Lefébure, Tombeau de Seti, I, 11, pl.

4, 5). She also was the mother in Amenta who reproduced the Aiu or Jews, as the children of Ra, for another life. “I know,” says the manes, “that I have been conceived by Sekhet and born of Neith” (Rit., ch. 66). This likewise was the divine or mythical ancestry of the Jews; but only the Egyptian wisdom ever could explain the derivation of the race, of either Jew or Gentile, from the lioness. Sekhet was the consort of Ptah, one of whose types is the lion. These two, Ptah and Sekhet, were the parents of Atum, the lion-god in the cult of Atum-Ra; and Atum was the first man and reputed father of the human race, with Iu, the sif, or son, who is the young lion as Joseph. Thus, and in no other way, was man or mankind mothered by Sekhet the lioness, by Kefa, by Chavvah, or by Eve. And in that way only was a lioness the mother of Israel, whose whelp is the young lion as the lion of Judah. The Lord who was a lion as the representative of solar force becomes the “lion-like” of later language. Thus the Egyptian origins of the Jews, their gods, their mythology, and their symbolism were veiled from view, and philology was left without the necessary determinative types and palpable figures of the underlying facts.

The Egyptian deity Iu, the son of Atum-Ra, was also portrayed as a short-horned bull-calf. Not as the god in person, but as a figure to be interpreted by a necessary knowledge of the symbolism. Osiris was designated the “bull of eternity.” Atum was the earlier bull-father. His consort was Iusâas, a form of the cow-headed goddess, their divine child being Iu, the su or sif, in the image of a bull-calf; and as here shown Iu is =Jah in Hebrew, as god the son, who is identifiable with Joseph. The difficult passage in Genesis (XLIX. 22) might be more correctly rendered, “Joseph is son of the heifer.” This he would be as Iu (em-hetep), the sif (son) of the cow-headed Iusâas, who was a form of Hathor, the golden heifer, in the temple of Atum-Ra at On. The god who brought up Israel out of Egypt is not only represented by the golden calf; he is also said to have the horns of the ox or wild bull (Numbers XXIII. 22). Iu was the bull in one character and the calf in the other; and as it was with Iu in Egypt so is it with Iahu in Israel, only we must learn to read the imagery aright in accordance with the Egyptian wisdom, which we are told was so familiar to “Moses.” As Kuenen states it, “Ihuh was worshipped in the shape of a young bull. It cannot be doubted that the cult of the bull-calf was really the cult of Ihuh in person.” This statement, however, is not in keeping with the present mode of presenting the facts. The existence of types does not of necessity involve a worship of the type. The whole range of sign-language lies between such an assumption and the possible truth. Otherwise stated, the young bullock was one of the types under which the god Iu was represented by the Egyptians and the Israelites. The bullock, for example, was identified with Joseph and venerated as the zootype of his divinity by certain of the ancient Jews (Kircher, vol. I, p. 197), Joseph being, as herein maintained, a form of Iu the son (sif), with Jacob as a figure of the father-god. The calves of Beth-Aon also point to Iu, the calf-headed god, and the beth or temple of Atum-Ra in Annu, the Hebrew On (Hosea X. 5). It is said by Hosea, “Ephraim is an heifer that is taught, that loveth to tread out

the corn; but I have passed over upon her fair neck” (Ib. X. 11). Iusâas, the mother of Iu, was the heifer on whose neck, or between the horns of whose head, the sun-god rode. Her son was Joseph as the Iu-sif; and in this passage we have a casting back aimed at the origins after the attempted casting out of the cult. The sons of Joseph are identified with the calves of Beth-On, and Ephraim with the heifer. Covenants also were established in Israel by cutting a calf in twain and passing the contracting persons between the two parts (Jer. XXXIV. 18, 19), which made the type equivalent to the two sexes of the mother and child or heifer and calf, or the calf that was both male and female; also to the duality of father and son.

The Vignettes to the Ritual prove that Atum-Ra the solar god and his son Iu were also represented by the ass. The sun or sun-god goes down to Amenta as, if not riding on, the ass. He is attacked there by the Apap-serpent who devours in the dark (Vignette, Rit., ch. 40). At dawn he rises and is hauled up by the ass, or by the young solar god with ass’s ears. Thus we have the old ass and the young, the Hebrew ass and the foal of an ass, on which the sun-god in the later legend rode when he came up from Amenta riding on the ass in the mythology which preceded the eschatology. The ass and the young sun-god also were both named Iu, and Iu was the son of Atum-Ra, the ass being his zootype. Iu, as Egyptian, is represented by Iao in Phœnician and in Hebrew. Clement Alexander, who was an Egyptian, spells the name of Jehovah as Iau. Thus, “Iu” is the ass in Egyptian, Iao is a name of the god with an ass’s head, and Iau is Jehovah, the god of the Jews and the Christians also. Epiphanius asserts that the deity Sabaoth was also the Jew-god, or god Iu, who was known by the name of Iao-Sabaoth. The ass-god is portrayed on some of the talismanic stones that were copied by King in his work The Gnostics and their Remains. In one of these Iao is ass-headed in the character of Horus grasping the two scorpions as he stands upon the cippus (pl. G, 2). But King, who calls this “the ass-headed Typhon, or the principle of evil,” is hopelessly wrong. According to the Egypto-gnostic “Pistis Sophia,” Iao-Sabaoth is god the son to Ieou (Ihuh) as god the father, both of whom were forms of the ass-headed deity. And Iao, or Abrakas, is likewise portrayed upon the gnostic gems in the shape of a double-headed ass, which is equivalent to the father-god and son in the same image as Ieou and Iao, Ihuh and Iah, or Huhi and Iu with their duality blended in one figure (King, G. R., pl. B). It represented Horus, or Iu in the cult of Atum-Iu. King knew only of one ass, which to him was a type of the evil Sut or Typhon.

But this was not the ass of Iu, Iao-Sabaoth or Atum-Ra.

In the Museum of the Collegio Romano to-day there may be seen a figure of the ass-headed god who was Egyptian, Jewish, and Gnostic. It is the image of a man extended cross-wise on the Roman cross. The figure is being saluted by a worshipper of the god, who was thus portrayed with the head of an ass. It was discovered some years since scratched roughly on the wall of a room in a house that was buried in ancient times beneath the buildings of the Palatine Hill, and was cut out from the wall and deposited in the Roman

Museum. King, in describing it, tries hard but vainly to make out that the animal is not an ass, but was intended for Anubis, the jackal. He says: “In reality the production of some devout but illiterate gnostic, it is construed into a shocking heathen blasphemy and a gibe upon the good Christian Alexamenos, because they mistake the jackal’s head for that of an ass, and consequently imagine an intentional caricature of their own crucifix.” There is no mistaking the ass for Anubis. There was no caricature in the crucifix. The ass is a type of the solar sufferer in Amenta, who came to be called the crucified. The Roman or Latin cross is a figure of the longest night and shortest day when the sun was in the winter solstice. The ass-headed god upon the cross is the exact equivalent of Osiris-tat, and in this crude representation we find the divine victim on or as the cross instead of the tat, or instead of being devoured by the “eater of the ass,” as in the Vignettes to the Ritual. The adoration of Alexamenos was directed to the god who is portrayed upon the cross, not of the equinox, but of the winter solstice, as the sufferer in Amenta, and as the form of the solar deity who made himself a sacrifice like Ptah, or Osiris in the cross-tree of the tat. (King, The Gnostics and their Remains, 2nd ed., pp. 229-30).

It was charged against the Christians in Rome that they also were worshippers of the ass-god. Tertullian in a passage of his reply says to his opponents, “Like many others, you have dreamed that an ass’s head is our god, but a new version of our god has lately been made public at Rome, ever since a certain hireling convict of a bull-fighter put forth a picture with some such inscription as this, ‘The god of the Christians O N O K O I H T H S.’ He was portrayed with the ears of an ass, and with one of his feet hoofed, holding in his hand a book, and clothed with a toga” (Apol., 16). Diodorus says, according to the fragment of Lib. 34 preserved by Photius, that when Antiochus Epiphanes, after conquering the Jews, went into the inner sanctuary of God, he found there a stone statue of a man with a long beard, holding a book in his hand and sitting on an ass. This he took to be an image of Moses. We should rather take it to have been the image of the ass-headed god Atum-Iu, who passed out of Egypt as Iao, Iau, or Iao-Sabaoth, the solar god who as lord of hosts in Egypt, before going forth, had attained the status of Huhi the eternal, the one god in spirit and in truth; Ra in the mythology, the holy ghost in the eschatology; Atum-Huhi as the father, Iu as the son, and Ra as the holy spirit. But the ass was not the god, whether of the Egyptians or the Jews, the Gnostics or Christians. It was but a type of the power that was recognized at first as solar, the power that was divinized in Atum, who was Ra in his primordial sovereignty, and whose son was the ass-headed Iao, Iau, or Iu.

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