The light of the world


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day of doom. As the divine avenger of the suffering Osiris or the human Horus he arises in the person of the red god, who is thus addressed: “O fearsome one, thou who art over the two earths, red god who orderest the block of execution, to whom the double crown is given,” as Horus at his second coming (Rit., ch. 17). He comes back in his second advent as the lifter of the arm, great in his glory, as wearer of the double crown, the terrible avenger of the wrongs that were inflicted by the wicked on the suffering Osiris, or on humanity in that appealing and pathetic representative in the god of humanity who gave himself a sacrifice to show the way that others might have life. The way of salvation was revealed by the human Horus being divinized in death, and emerging as an immortal on the horizon of the resurrection, safe beyond the valley of the shadow and the darkness of Sheol. The drama from which scenes are given in the Hebrew writings, as if these things occurred or would occur upon the earth, belongs to the mysteries of the Egyptian Amenta, and only as Egyptian could its characters ever be understood. We have to bear in mind that the typical teacher of Israel is alleged to have been learned in all the wisdom of the Egyptians. Unfortunately, the key of the Mosaic writings was mislaid, and the Bible has become a lock-up of bondage for the prisoners of the Christian faith. Isaiah asks, “Who hath believed that which we have hard, and to whom hath the arm of the Lord been revealed?” To none, we reply, save those who know the god who lifted up the arm in death, who bared the holy arm in retribution, and who wrought salvation with it for the oppressed who suffered from the adversaries in Amenta. Horus-Amsu is the god who uplifts the arm of Osiris the lord, which he has freed from the swathings of the mummy as he rises from the tomb. The buried Osiris represented the god in matter, the earthly half of the divinity, so to say, earth being termed his body and heaven his soul. Hence he is imaged by one arm, one leg, one side. Hence also the typical right and left arms. Osiris buried in Sekhem is represented with the left arm still bound and powerless. Horus in his resurrection is the right arm that was lifted when he had burst the bonds of death and got the better of Sut as conqueror of the grave and manifestor in phenomena both natural and eschatological for the father in Amenta, the father of eternity, or the eternal father, he whose son was manifestor by periodic repetition in the sphere of time. The tat-type of support and stability on which all rested in Tattu is said to be the arm or shoulder of Horus in Sekhem (Rit., 18), whose figure with the fan or khu in his right hand will show us how the government was on his shoulder. The abstract language of the Jewish writings takes the place of the earlier concrete representation and the Egyptian symbol, which were figures of the facts that dislimn and ultimately fade away in words. Amsu-Horus, who rises from the grave in Amenta with his right arm freed from the mummy-swathe, is designated the “lifter of the arm,” and in this connection we may compare a Fijian burial custom. When a hero or distinguished “brave” is buried, the body is interred with the right arm lifted up above the mould of the grave mound. The people passing by, on seeing this, exclaim, “Oh, the hand that was the slayer of men” (Lorimer Fison, “Notes on Fijian Burial Customs,”

Journal of the Anthropological Institute). The natural fact was first rendered in sign-language, and this supplied the type to the mythical or eschatological phase. The Fijian custom shows the figure, straight from nature, of the arm-lifter as the conqueror in life thus imaged memorially in death; Amsu-Horus is the lifter of his right arm as the victor over death. Such a custom is by no means “ghastly” when interpreted by the Egyptian wisdom, but a mode of honouring the brave spirit, which in Amsu-Horus is exhibited as triumphant over death and all the ills of mortality, as the arm of the lord, the conqueror of his father’s enemies, triumphant over death and the grave. It was Amsu-Horus who “hath showed strength with his arm,” for he has wrenched and raised it from the leaden grasp of the burial-place and the bondage of the mummy, holding aloft the sign of rule and government as the express image of potency personified. Amsu personates the “arm of the lord” outstretched from the mummy of matter. He is called the arm-raiser, and through his potency the other arm bound up in the mummy case is set free, and the Osiris emerges pure spirit, with both arms intact and both feet in motion. “Behold,” says the prophet; “Behold, the Lord God will come as a mighty one, and his arm shall rule for him” (Is. XL. 10). In this aspect he comes as the good shepherd. “He shall feed his flock like a shepherd; he shall gather the lambs in his arm and carry them in his bosom, and gently lead those that are with young” (Is. XL. 11). This was Horus the lifter of his arm for Osiris, upon whose shoulder rested the insignia of his government, which included the whip (or flail) and the shepherd’s crook. As the Good Shepherd Horus tends the sheep of his father, and comes to gather them in his fold. He was personified as the delegated power that drove with the whip and drew them with the hek of rule, which became the shepherd’s crook. The portrait of Horus the good shepherd, who was likewise the arm of the lord in this picture of pastoral tenderness, was readapted by the Hebrew writer for the comforting of distressed Jerusalem. The character and the picture belong to the Amenta in the Ritual, and these have been represented as if belonging to this earth, whereas the good shepherd and the sheep, the fields of peace and pastures of plenty beside the still waters, pertain to hetep, the paradise of peace. Of the “prince of peace,” who is proclaimed by Isaiah as having come (he came annually or periodically in the mythos), it is said, “The government shall be upon his shoulder” (ch. 9, 6). So was it with the Egyptian prince of peace as Horus the “sustainer of his father.” On the night of setting up the tat and of establishing Horus in the place of the dead Osiris Horus takes the government upon his shoulder. It is said, “The setting up of the tat (of stability) means the shoulder of Horus”—that is, the shoulder with which he sustains the government (Rit., ch. 18). In this sense he was the arm of the lord, “the lifter of the arm,” called “the avenger of that left arm of Osiris which is in Sekhem.” Horus images the mummy-Osiris in the resurrection. With the right arm lifted he wields the sceptre of his power that signifies his triumph over death and hell and the grave; he also bears the sign of government upon his other shoulder. What a portrait of level-browed justice is that of Amsu-Horus, who is
described as the god “whose eyebrows are like the two arms of the balance (or scales) upon that day when outrage is brought to account and each wrong is tied up to its separate block of settlement” (ch. 17). This is the judge in person of the son, the god who lifteth up his arm, and who is the arm of the lord made manifest for the execution of justice. And this is the arm of the lord invoked for the same purpose by Isaiah, which alone explains the expression, “Mine arm shall judge the peoples.” The veil of words in the Hebrew constantly conceals the wisdom of the Egyptians that lies beyond it in the Jewish scriptures, and this is the rending of the veil. One needs must observe in passing that if the divine victim and the redemption from sin were historical and once for all, these must certainly have already taken place when Isaiah wrote; and if it had been once for all it could not have occurred once afterwards. Besides, the same victim is described in the Psalms as suffering or having suffered as the same sacrifice. And how the Sarkolatræ have gloated and are gloating ghoul-like over this cowardly doctrine of the divine victim suffering in a human form to ransom the guilty with the blood of the innocent, and save them from Nemesis of natural law and the consequences of their own sins. But we have to do with no historical transactions, prophetic or fulfilled. Horus is described in the Ritual (ch. 17) as making his first and second advent in the two characters of blind Horus (An-maati) and Horus the avenger or reconstituter of his father. These two forms of the Messiah, the founder and fulfiller of the kingdom of heaven on behalf of the father, can now be traced in the Hebrew scriptures, especially in the books of the Psalms, Isaiah, Zechariah, and Daniel. Mortal Horus in his humanity was born as the servant. He was the divine heir in the likeness of the child that from the earliest totemic times was born to be a servant or a slave, which was its natural status. He is portrayed as blind and deaf and dumb. This is the coming Messiah described by Isaiah as the servant who is blind and dead and dumb. “As a lamb that is led to the slaughter, and as a sheep that before her shearers is dumb” (LIII. 7). “Who is blind as my servant, or deaf as my messenger that I send? Who is blind as he that is made perfect, and yet is blind as the Lord’s servant?” (ch. 42). As was Horus the child, who suffered in his mortality as the servant and was deaf and dumb and blind in the earth of Seb to attain the beatific vision of the Horus perfected in spirit. The blind messenger described by Isaiah is the sightless Horus, whose zootype was the mole or shrewmouse because it was an eyeless digger underground, and therefore a likeness of Horus in the darkness of the nether earth. Human Horus, called the elder because the first born, and who “had no form nor comeliness,” was the virgin’s amorphous child. Horus divinized was the god with the beautiful face, who was “fairer than the children of men,” and blooming with eternal youth as the type of immortality. In the Jewish traditions concerning the Coming One we find the doctrine of a Messiah in two aspects: in one character he was born to suffer, in the other he was destined to triumph. In the one he is identical with the maimed and suffering
Horus, in the other with the victorious Har-Tema. In the first he was to come as Joseph’s son, who would make war on the adversary and himself be slain (as was the elder Horus) at Jerusalem. Then the second Messiah, called the son of David, was to defeat the enemy, called by the Gentiles Antichrist, and, according to the solar imagery employed, consume him with the breath of his mouth. This consummation was to be on the grandly indefinite scale, but the tradition preserves details of the annual representation. When Messiah came as conqueror in the glory of his strength there was to be a reign of nine months. At the end of the nine months, Messiah Ben-Joseph was to be revealed—that is, the sufferer who was foredoomed to fall, and who was followed by the Messiah Ben-David, who was destined to succeed. Now, the annual cycle in the Kamite mythos was divided into nine months and three. The elder Horus was born about the time of the winter solstice, answering to the birth of Christ at Christmas. This is a form of the victim who was slain or blinded by Sut the prince of darkness. Three months afterwards the risen Horus was revealed upon the mount of glory as the vanquisher of Sut. And after his reincarnation it was nine months before the next rebirth at Christmas. Thus the circle was completed both in time and space according to the facts in nature upon which the myth was founded (Avkath Rochel apud Huls., pp. 22, 23, 35, 36; Eisenmenger, Endecktes Judenthum), and the two births or advents of Messiah Ben-Joseph and Messiah Ben-David, at the end of nine months, and again at the end of three, are exactly the same as the advent of the elder Horus in the winter solstice and the second coming of Horus triumphant in or following the vernal equinox. So necessary is the mould of the astronomical mythology for understanding the eschatology, whether we call it Jewish, Egyptian, or Christian. It is the ruler for one year in the solar mythos that will account for “the year of the Lord” which was “the acceptable year of the Lord and the day of vengeance of our God” proclaimed in Israel by Isaiah (Is. LXI. 2). But the doctrine of a coming Messiah who came to rule for one year has no meaning apart from the mythos, in which the coming was annual, whether as Horus of the inundation or as Iu the youthful solar god. It was this reign of Messiah on the scale of one year that bequeathed the tradition of the one year’s ministry of Jesus re-announced by Luke (IV. 19) from Isaiah. The gnostics Ptolemæus and Herakleon, also the Christians Clement Alexander and Origen, who were both from Egypt, held this view of the reign that lasted only one year. And it was this foundation in the mythical representation which has made it impossible to build the gospel history on any other basis, or to conclusively define any other length of time for “our Lord’s public ministry.”

Whether written by Paul or not, the Epistle to the Hebrews contains the Egypto-gnostic doctrine of the Christ which was taught by Paul in accordance with “the beginning of the first principles of the oracles of God”—that is, of the divine wisdom which was communicated in the mysteries, and in which Paul was an adept and perfect. This, for example, is a brief sketch of the twofold Horus who suffered as Horus in his mortality and overcame as Horus in spirit, who personates the redeemer from death. This was he “who in the days

of his flesh, having offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and having been heard for his godly fear, though he was a son, yet learned he obedience by the things which he suffered: and having been made perfect, he became unto all them that obey him the author of eternal salvation” (Heb. V. 7). This in the Egyptian was the maimed and suffering human Horus who was saved from death in becoming the anointed son, the glorified sahu, the spirit perfected, the typical initiator into an existence hereafter that was called salvation to eternal life. The change from Horus the mortal to Horus in spirit is plainly described by Isaiah (XLII). “Behold my servant whom I uphold, my chosen in whom my soul delighteth; I have put my spirit upon him; he shall bring forth judgment to the nation. He shall bring forth judgment in truth.” The meek and lowly one, the virgin’s lamb, the suffering Messiah, was Horus in a maimed and most imperfect human form. This was the typical sufferer for the mother and the servant of the Lord, who in his changed and glorified estate became the only-begotten from the father; his beloved son. The spirit of God was “put upon him” when he was a divine hawk of soul or became dove-headed; and he who was so dumb and gentle that he would not break a bruised reed was transformed into the Horus who as Tema was the terrible judge, the red god, and as Horus-Makheru the judge in very truth.

It was on the mount of glory in the east, the mount that rose up from Amenta, that Messiah in his second advent came in the glory of his father with his angels, who were represented as spirits of fire in attendance on the sun or solar god. This in the annual fulfilment was in the vernal equinox, at the point where the two earths were united in one. It is also said in the Talmud (Talmud, Cod. Sanhedrin, ch. 3, p. 38) that the Messiah called the son of David “will not come till the two houses of Israel shall be extinct.” Here the two houses answer to the double horizons in the Egyptian mythos which were united and made one in the new heaven and earth established at the advent of Horus Sam-taui, the uniter of the two houses of the double earth. The following “prophecy” contains an appeal to the father god on behalf of the anointed son. “Give the king thy judgments, O God, and thy righteousness unto the king’s son. He shall judge thy people with righteousness, and thy poor with judgment. The mountains shall bring peace to the people. He shall break in pieces the oppressor. In his days shall the righteous flourish, and abundance of peace. . . . All kings shall fall down before him. All nations shall serve him. There shall be abundance of corn in the earth upon the top of the mountains, and the fruit thereof shall shake like Lebanon. And they of the city shall flourish like grass of the earth. His name shall endure for ever; his name shall be continued as long as the sun, and men shall be blessed in him; all nations shall call him happy” (Ps. LXXII). The reign of justice, law, and righteousness was renewed at the advent of the prince, the repa or heir-apparent, who came to represent the father god. The maat or hall of justice was erected on the plain as the seat of Har-Tema the great judge. The kingdom or house of heaven was refounded for the father once a year by Horus, or by Jesus, the Messiah-son. It was

founded upon the four quarters, which were represented by the four mystical creatures, by four flag-staffs or pillars, or by the fourfold Cross of the tat.

Horus is described in both characters by Zechariah at the second coming. “And they shall look unto him whom they pierced, and they shall mourn for him as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born” (Zech. XII. 10, 11). He is to come in the “day of the Lord,” to fight the battle called the battle of Har-Magedon in Revelation, which was fought annually in the astronomical mythology. Har-Makhu was the ancient Horus of both horizons, more exactly of both equinoxes, and most exactly of the double earth that was united annually in one at the eastern equinox upon the Mount of Olives, or Bakhu in Egyptian. Person, place, event, and circumstances are all the same as in the original. This is the avenger Har-Makhu, otherwise described as Har-Tema, executor and executioner of divine justice in the maat upon the mount of glory. And it is to be as in the previous manifestations. They shall look upon him whom they had pierced. In the Kamite representation Horus came periodically in the vernal equinox as the king’s son, who was called the prince of eternity, the royal Horus, Horus of the kingly countenance, now made judge of all the earth. He took his seat upon the summit; the balance was erected in the hall of righteousness or of maat, where judgment was delivered and undeviating justice done. But this was the annual assizes of “all souls” held in the earth of eternity, not in Judea nor the earth of time. Isaiah foretells that in the great day that will come there is to be “a vineyard of wine”: “sing ye of it. I the Lord do keep it night and day.” “And in the mountain shall the Lord of hosts make unto all peoples a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined” (Is. XXV. 6 and XXVII. 2, 3). And the coming, which was actual in Egypt, and was celebrated yearly with the Uaka or Nile festival, is to be fulfilled at some indefinite future time that was chiefly known to prophecy as the day of doom and the ending of the world.

The vine and fig were two especial forms of the typical tree in the garden of Hetep, Aarru, or Eden. According to the prophecy of Micah, every man was to sit beneath his own vine and fig-tree in the paradise of peace, with none to make them afraid (IV. 4). But this garden of the gods and the glorified, which is relegated to the future by the biblical writers, had been planted by the Egyptians in a far-off past. The vine and sycamore-fig were two types in the Kamite paradise. In the papyrus of Nu he prays that he may sit under his own vine and also beneath the refreshing foliage of the sycamore-fig tree of Hathor. The garden of Aarru is a garden of the grape, and the god Osiris is sometimes seated in a Naos underneath the vine, from which bunches of grapes are hanging. Moreover, Osiris was the vine, and his son Horus-unbu is the branch. The solar mount was called the mount of glory. This is in accordance with the natural fact. It is the same in the Hebrew writings. The mount of God in Exodus is the mount of glory. It is called the mount of the glory of God: “The glory of the Lord abode upon Mount

Sinai” (Ex. XXIV. 16). The solar nature of the glory is apparent in certain passages. “The glory of the Lord went up and stood upon the mountain which is on the east side of the city” (Ez. XI. 23). This identifies the solar mount of glory. “And in appearance the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel” (Ex. XXIV. 17). The law was given to Israel on the mount in the shape of the Commandments, that were written on two tablets. This corresponds to the law of maati given in the great judgment hall upon the mount of glory at the place of equilibrium, or the scales of justice in the equinox. The two tablets image the duality of maati, or the twofold law and justice. The mount is identified with the Egyptian judgment-seat by the statement made to Moses in the mount: “Now these are the judgments which thou shalt set before them” (Ex. XXI. 1)—these being the laws distinguished from the Ten Commandments. The maat was the judgment-seat, the great hall, the place or city of truth and righteousness. The scales of justice were periodically erected on the mount, whether at the vernal equinox in the solar mythos or at the pole in the earlier stellar representation. Hence the application of the maat to Jerusalem by Zechariah. “Jerusalem shall be called the city of truth (maati), and the mountain of the Lord of hosts the holy mountain” (Zech. VIII. 3, 4). The Lord, he cometh, “He cometh to guide the earth; he shall judge the world with righteousness; righteousness and judgment are the foundation of his throne” (Ps. XCVI and XCVII). These are the foundation of maati, truth, righteousness, law, and justice all being expressed by the one word maati. The doctrine of maati could not be more perfectly illustrated than it is in Psalm XLV. 6. “Thy throne, O God, is for ever and ever; a sceptre of equity is the sceptre of thy kingdom.” From the time of Tum, i.e. Atum-Iu, the Egyptian one god was the deity of justice, truth, and righteousness. He is still the god of maat or maati, which has the meaning of law, truth, justice, and right. In this wise the mythos and the eschatology of Egypt were converted into matter of prophecy that was to be fulfilled on earth as the mode of future realization.

The mythical mount is also typical of two different characters, female and male: one was the mount of earth, the other the mount of heaven. The worship of the Great Mother never died out wholly with the children of Israel. The high places, the asherim, the sacred prostitutes, the heifer, the sow, and other types were indestructible, all the Protestantism and Puritanism of the monotheists notwithstanding. Hence we are told, as something very terrible, that Solomon built a temple to Ashtoreth “on the right hand of the mount of corruption” (II Kings XXIII. 13), the mount of the Great Mother. The female nature of the mount of earth was shown when the Lord “covered the daughter of Zion with a cloud in his anger and cast down the beauty of Israel,” and is said to have “forgotten his footstool.” She was the footstool of Ihuh as a type of the earth-mother, just as Isis is the seat of Osiris. There is a general casting out of the divine motherhood by the Hebrew writers, especially under the type of the female mount. For the Lord of hosts was to reign in Mount Zion after the casting out of the woman Wickedness, whose emblem was an abomination in all the earth (Is. XXIV. 23). “Behold, I am against

thee, O destroying mountain, saith the Lord. I will make thee a burnt mountain. . . . Thou shalt be desolate for ever” (Jer. LI. 25). “O my mountain in the field, I will give thy substance and all thy treasures for a spoil, and thy high places, because of sin throughout all thy borders” (Jer. XVII. 3). This was the mount of earth and of the motherhood, and the seat of the Great Mother in the mount of earth or Jerusalem below is now to be superseded by the throne of God most high in the holy mount of Jerusalem above. The change is described in the book of Zechariah. Jerusalem that was forsaken in one sense, and her mount of the motherhood cast down, is to be restored to Israel, in another character, by the erection of another mount and sanctuary. “Thus saith the Lord: I am returned to Jerusalem with mercies; my house shall be built in it. The Lord shall yet comfort Zion, and shall yet choose Jerusalem” (Zech. I. 17). The mother in the earlier cult was cast out and her seat denounced as the mount of corruption because she had been worshipped and fecundated beneath every green tree on this mons veneris of the earth (II Kings XXIII. 13), in all the high places that were consecrated to Ashtoreth and the asherim, as the mount of the mother. This was the hill of Jerusalem on which her whoredoms were committed by the daughter of Zion (Is. X. 32). It is the hill of Esau, and of her “that dwelt in the clefts of the rock” as the old earth-mother, who was now to be swept away in the coming day of the Lord, the mountain that before Zerubbabel was to become a plain for the foundation of a new house of heaven (Zech. IV. 7). The preparations for the building–the four horns or corners, the four smiths, the man with a measuring-line in his hand–show that the new Jerusalem signified is celestial or astronomical. It is to be built by Zerubbabel, whose hands “have laid the foundations of this house.” The mount that had been is to be levelled by him and become a plain. This was the mount of the woman called Wickedness, whose emblem was to be removed to the land of Shinar, where her house was to be built, and when it was established she was to be set upon her own base. The new house of heaven or the new Jerusalem is built upon the mountain of the Lord, who is about to bring forth his servant, the Branch. And now we learn that, notwithstanding the historic-looking instructions given by “the word of the Lord to Zerubbabel” concerning the building, the actual builder is the man whose name is the Branch. “Thus speaketh the Lord of hosts, saying, Behold the man whose name is the Branch; and he shall grow up out of his place, and he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne, and the counsel of peace shall be between them both” (Zech. VI. 12, 13). As Egyptian, this builder of the temple was Iu-em-hetep, the prince of peace. In one of its various meanings the word hetep signifies gathering and uniting together. Hence hetep is the mount of congregation. This was continued as a Hebrew title of the mount. Isaiah identifies “the mount of congregation,” or place of gathering together, as the mount in the uttermost parts of the north—that is, with the summit of rest at the celestial pole (Is. XIV. 13). As is said by the Psalmist, “The wicked shall not stand in the judgment nor sinners in the congregation of the righteous” (Ps. I. 5). “In the

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