Originally published in a private edition c. 1900
In presenting my readers with some of the data which show
that much of the Christian History was pre-extant as Egyptian Mythology. I have
to ask you to bear in mind that the facts, like other foundations, have been
buried out of sight for thousands of years in a hieroglyphical language, that
was never really read by Greek or Roman, and could not be read until the lost
clue was discovered by Champollion, almost the other day! In this way the
original sources of our Mytholatry and Christology remained as hidden as those
of the Nile, until the century in which we live. The mystical matter enshrouded
in this language was sacredly entrusted to the keeping of the buried dead, who
have faithfully preserved it as their Book of Life, which was placed beneath
their pillows, or clasped to their bosoms, in their coffins and their tombs.
Secondly, although I am able to read the hieroglyphics,
nothing offered to you is based on my translation. I work too warily for that!
The transcription and literal rendering of the hieroglyphic texts herein
employed are by scholars of indisputable authority. There is no loophole of
escape that way. I lectured upon the subject of Jesus many years ago. At that
time I did not know how we had been misled, or that the "Christian
scheme" (as it is aptly called) in the New Testament is a fraud, founded on
a fable in the Old!
I then accepted the Canonical Gospels as containing a
veritable human history, and assumed, as others do, that the history proved
itself. Finding that Jesus, or Jehoshua Ben-Pandira, was an historical
character, known to the Talmud, I made the common mistake of
supposing that this proved the personal existence of the
Jesus found portrayed in the Canonical Gospels. But after you have heard my
story, and weighed the evidence now for the first time collected and presented
to the public, you will not wonder that I should have changed my views, or that
I should be impelled to tell the truth to others, as it now appears to myself;
although I am only able to summarize here, in the briefest manner possible, a
few of the facts that I have dealt with exhaustively elsewhere.
The personal existence of Jesus as Jehoshua Ben-Pandira
can be established beyond a doubt. One account affirms that, according to a
genuine Jewish tradition "that man (who is not to be named) was a disciple
of Jehoshua Ben-Perachia." It also says, "He was born in the fourth
year of the reign of the Jewish King Alexander Jannæus, notwithstanding the
assertions of his followers that he was born in the reign of Herod." That
would be more than a century earlier than the date of birth assigned to the
Jesus of the Gospels! But it can be further shown that Jehoshua Ben-Pandira may
have been born considerably earlier even than the year 102 B.C.,
although the point is not of much consequence here. Jehoshua, son of Perachia,
was a president of the Sanhedrin--the fifth, reckoning from Ezra as the first:
one of those who in the line of descent received and transmitted the oral law,
as it was said, direct from Sinai. There could not be two of that name. This
Ben-Perachia had begun to teach as a Rabbi in the year 154 B.C.
We may therefore reckon that he was not born later than 180-170 B.C.,
and that it could hardly be later than 100 B.C. when he
went down into Egypt with his pupil. For it is related that he fled there in
consequence of a persecution of the Rabbis, feasibly conjectured to refer to the
civil war in which the Pharisees revolted against King Alexander Jannæus, and
consequently about 105 B.C. If we put the age of his
pupil, Jehoshua Ben-Pandira, at fifteen years, that will give us an approximate
date, extracted without pressure, which shows that Jehoshua Ben-Pandira may have
been born about the year 120 B.C. But twenty years are a
matter of little moment here.
According to the Babylonian Gemara to the Mishna of Tract
"Shabbath," this Jehoshua, the son of Pandira and Stada, was stoned to
death as a wizard, in the city of Lud, or Lydda, and afterwards crucified by
being hanged on a tree, on the eve of the Passover. This is the manner of death
assigned to Jesus in the Book of Acts. The Gemara says there exists a tradition
that on the rest-day before the Sabbath they crucified Jehoshua, on the rest-day
of the Passah (the day before the Passover). The year of his death, however, is
not given in that account; but there are reasons for thinking it could not have
been much earlier nor later than B.C. 70, because this
Jewish King Jannæus reigned from the year 106 to 79 B.C.
He was succeeded in the government by his widow Salomè, whom the Greeks called
Alexandra, and who reigned for some nine years. Now the traditions, especially
of the first "Toledoth Jehoshua," relate that the Queen of Jannæus,
and the mother of Hyrcanus, who must therefore be Salomè,
in spite of her being called by another name, showed
favour to Jehoshua and his teaching; that she was a witness of his wonderful
works and powers of healing, and tried to save him from the hands of his
sacerdotal enemies, because he was related to her; but that during her reign,
which ended in the year 71 B.C., he was put to death. The
Jewish writers and Rabbis with whom I have talked always deny the identity of
the Talmudic Jehoshua and the Jesus of the Gospels. "This," observes
Rabbi Jechiels, "which has been related to Jehoshua Ben-Perachia and his
pupil, contains no reference whatever to him whom the Christians honour as
God!" Another Rabbi, Salman Zevi, produced ten reasons for concluding that
the Jehoshua of the Talmud was not he who was afterwards called Jesus of
Nazareth. Jesus of Nazareth (and of the Canonical Gospels) was unknown to
Justus, to the Jew of Celsus, and to Josephus, the supposed reference to him by
the latter being an undoubted forgery.
The "blasphemous writings of the Jews about
Jesus," as Justin Martyr calls them, always refer to Jehoshua Ben-Pandira,
and not to the Jesus of the Gospels. It is Ben-Pandira they mean when they say
they have another and a truer account of the birth and life, the wonder-working
and death of Jehoshua or Jesus. This repudiation is perfectly honest and soundly
based. The only Jesus known to the Jews was Jehoshua Ben-Pandira, who had learnt
the arts of magic in Egypt, and who was put to death by them as a sorcerer. This
was likewise the only Jesus known to Celsus, the writer of the "True
Logos," a work which the Christians managed to get rid of bodily, with so
many other of the anti-Christian evidences.
Celsus observes that he was not a pure Word, not a true
Logos, but a man who had learned the arts of sorcery in Egypt. So, in the
Clementines, it is in the character of Ben-Pandira that Jesus is said to rise
again as the magician. But here is the conclusive fact: The Jews know nothing of
Jesus, the Christ of the Gospels, as an historical character; and when the
Christians of the fourth century trace his pedigree, by the hand of Epiphanius,
they are forced to derive their Jesus from Pandira! Epiphanius gives the
genealogy of the Canonical Jesus in this wise:--
Jacob, called Pandira, Mary=Joseph--Cleopas, Jesus.
This proves that in the fourth century the pedigree of
Jesus was traced to Pandira, the father of that Jehoshua who was the pupil of
Ben-Perachia, and who becomes one of the magicians in Egypt, and who was
crucified as a magician on the eve of the Passover by the Jews, in the time of
Queen Alexandra, who had ceased to reign in the year 70 B.C.--the
Jesus, therefore, who lived and died more than a century too soon.
Thus, the Jews do not identify Jehoshua Ben-Pandira with
the Gospel Jesus, of whom they, his supposed contemporaries, know nothing, but
protest against the assumption as an impossibility; whereas the Christians do
identify their Jesus as the descendant of Pandira. It was he or nobody; yet he
was neither the son of Joseph
nor the Virgin Mary, nor was he crucified at Jerusalem. It
is not the Jews, then, but the Christians, who fuse two supposed historic
characters into one! There being but one history acknowledged or known on either
side, it follows that the Jesus of the Gospels is the Jehoshua of the Talmud, or
is not at all, as a Person. This shifts the historic basis altogether; it
antedates the human history by more than a hundred years, and it at once
destroys the historic character of the Gospels, together with that of any other
personal Jesus than Ben-Pandira. In short, the Jewish history of the matter will
be found to corroborate the mythical. As Epiphanius knew of no other historical
Jesus than the descendant of Pandira, it is possible that this is the Jesus
whose tradition is reported by Irenæus.
Irenæus was born in the early part of the second century,
between 120 and 140 A.D. He was Bishop of Lyons, France,
and a personal acquaintance of Polycarp; and he repeats a tradition testified to
by the elders, which he alleges was directly derived from John, the
"disciple of the Lord," to the effect that Jesus was not crucified at
33 years of age, but that he passed through every age, and lived on to be an
oldish man. Now, in accordance with the dates given, Jehoshua Ben-Pandira may
have been between 50 and 60 years of age when put to death, and his tradition
alone furnishes a clue to the Nihilistic statement of Irenæus.
When the true tradition of Ben-Pandira is recovered, it
shows that he was the sole historical Jesus who was hung on a tree by the Jews,
not crucified in the Roman fashion, and authenticates the claim now to be made
on behalf of the astronomical allegory to the dispensational Jesus, the Kronian
Christ, the mythical Messiah of the Canonical Gospels, and the Jesus of Paul,
who was not the carnalised Christ. For I hold that the Jesus of the "other
Gospel," according to the Apostles Cephas and James, who was utterly
repudiated by Paul, was none other than Ben-Pandira, the Nazarene, of whom James
was a follower, according to a comment on him found in the Book Abodazura.
Anyway, there are two Jesuses, or Jesus and the Christ, one of whom is
repudiated by Paul.
But Jehoshua, the son of Pandira, can never be converted
into Jesus Christ, the son of a virgin mother, as an historic character. Nor can
the dates given ever be reconciled with contemporary history. The historical
Herod, who sought to slay the young child Jesus, is known to have died four
years before the date of the Christian era, assigned for the birth of Jesus.
So much for the historic Jesus. And now for the mythical
Christ. Here we can tread on firmer ground.
The mythical Messiah was always born of a Virgin Mother--a
factor unknown in natural phenomena, and one that cannot be historical, one that
can only be explained by means of the Mythos, and those conditions of primitive
sociology which are mirrored in mythology and preserved in theology. The virgin
mother has been represented in Egypt by the maiden Queen, Mut-em-ua, the future
mother of Amenhept III.
some 16 centuries B.C., who
impersonated the eternal virgin that produced the eternal child.
Four consecutive scenes reproduced in my book are found
pourtrayed upon the innermost walls of the Holy of Holies in the Temple
of Luxor, which was built by Amenhept III., a Pharaoh of the 17th dynasty. The
first scene on the left hand shows the God Taht, the Lunar Mercury, the
Annunciator of the Gods, in the act of hailing the Virgin Queen, and announcing
to her that she is to give birth to the coming Son. In the next scene the God
Kneph (in conjunction with Hathor) gives the new life. This is the Holy Ghost or
Spirit that causes the Immaculate Conception, Kneph being the spirit by name in
Egyptian. The natural effects are made apparent in the virgin's swelling form.
Next the mother is seated on the mid-wife's stool, and the
newborn child is supported in the hands of one of the nurses. The fourth scene
is that of the Adoration. Here the child is enthroned, receiving homage from the
Gods and gifts from men. Behind the deity Kneph, on the right, three
spirits--the Three Magi, or Kings of the Legend, are kneeling and offering
presents with their right hand, and life with their left. The child thus
announced, incarnated, born, and worshipped, was the Pharaonic representative of
the Aten Sun in Egypt, the God Adon of Syria, and Hebrew Adonai; the
child-Christ of the Aten Cult; the miraculous conception of the ever-virgin
mother, personated by Mut-em-ua, as mother of the "only one," and
representative of the divine mother of the youthful Sun-God.
These scenes, which were mythical in Egypt, have been
copied or reproduced as historical in the Canonical Gospels, where they stand
like four corner-stones to the Historic Structure, and prove that the
foundations are mythical.
Jesus was not only born of the mythical motherhood; his
descent on the maternal side is traced in accordance with this origin of the
mythical Christ. The virgin was also called the harlot, because she represented
the pre-monogamic stage of intercourse; and Jesus descends from four forms of
the harlot--Thamar, Rahab, Ruth and Bathsheba--each of whom is a form of the
"stranger in Israel," and is not a Hebrew woman. Such history,
however, does not show that illicit intercourse was the natural mode of the
divine descent; nor does it imply unparalleled human profligacy. It only proves
the Mythos.
In human sociology the son of the mother preceded the
father, as son of the woman who was a mother, but not a wife. This character is
likewise claimed for Jesus, who is made to declare that he was earlier than
Abraham, who was the typical Great Father of the Jews; whether considered to be
mythical or historical. Jesus states emphatically that he existed before Abraham
was. This is only possible to the mythical Christ, who preceded the father as
son of the virgin mother; and we shall find it so throughout. All that is
non-natural and impossible as human history, is possible, natural and explicable
as Mythos.
It can be explained by the Mythos, because it originated
in that which alone accounts for it. For it comes to this at last: the more
hidden the meaning in the Gospel history, the more satisfactorily is it
explained by the Mythos; and the more mystical the Christian doctrine, the more
easily can it be proved to be mythical.
The birth of Christ is astronomical. The birthday is
determined by the full moon of Easter. This can only occur once every 19 years,
as we have it illustrated by the Epact or Golden Number of the Prayer Book.
Understand me! Jesus, the Christ, can only have a birthday, or resurrection,
once in 19 years, in accordance with the Metonic Cycle, because his parents are
the sun and moon; and those appear in the earliest known representation of the
Man upon the Cross! This proves the astronomical and non-human nature of the
birth itself, which is identical with that of the full moon of Easter in Egypt.
Casini, the French Astronomer, has demonstrated the fact
that the date assigned for the birth of the Christ is an Astronomical epoch in
which the middle conjunction of the moon with the sun happened on the 24th
March, at half-past one o'clock in the morning, at the meridian of Jerusalem,
the very day of the middle equinox. The following day (the 25th) was the day of
the Incarnation, according to Augustine, but the date of the Birth, according to
Clement Alexander. For two birth days are assigned to Jesus by the Christian
Fathers, one at the Winter Solstice, the other at the Vernal Equinox. These,
which cannot both be historical, are based on the two birthdays of the double
Horus in Egypt. Plutarch tells us that Isis was delivered of Horus, the child,
about the time of the winter Solstice, and that the festival of the second or
adult Horus followed the Vernal Equinox. Hence, the Solstice and spring Equinox
were both assigned to the one birth of Jesus by the Christolators; and again,
that which is impossible as human history is the natural fact in relation to the
two Horuses, the dual form of the Solar God in Egypt.
And here, in passing, we may point out the astronomical
nature of the Crucifixion. The Gospel according to John brings on a tradition so
different from that of the Synoptics as to invalidate the human history of both.
The Synoptics say that Jesus was crucified on the 15th of the month Nisan. John
affirms that it was on the 14th of the month. This serious rift runs through the
very foundation! As human history it cannot be explained. But there is an
explanation possible, which, if accepted, proves the Mythos. The Crucifixion (or
Crossing) was, and still is, determined by the full moon of Easter. This, in the
lunar reckoning, would be on the 14th in the month of 28 days; in the solar
month of 30 days it was reckoned to occur on the 15th of the month. Both unite,
and the rift closes in proving the Crucifixion to have been Astronomical, just
as it was in Egypt, where the two dates can be identified.
Plutarch also tells us how the Mithraic Cult had been
particularly established in Rome about the year 70 B.C.
And Mithras was fabled
as having been born in a cave. Wherever Mithras was
worshipped the cave was consecrated as his birthplace. The cave can be
identified, and the birth of the Messiah in that cave, no matter under what name
he was born, can be definitely dated. The "Cave of Mithras" was the
birthplace of the Sun in the Winter Solstice, when this occurred on the 25th of
December in the sign of the Sea-Goat, with the Vernal Equinox in the sign of the
Ram. Now the Akkadian name of the tenth month, that of the Sea-Goat, which
answers roughly to our December, the tenth by name, is Abba Uddu, that
is, the "Cave of Light;" the cave of re-birth for the Sun in the
lowest depth at the Solstice, figured as the Cave of Light. This cave was
continued as the birthplace of the Christ. You will find it in all the Gospels
of the Infancy, and Justin Martyr says, "Christ was born in the Stable, and
afterwards took refuge in the Cave." He likewise vouches for the fact that
Christ was born on the same day that the Sun was re-born in Stabulo Augiæ, or,
in the Stable of Augias. Now the cleansing of this Stable was the sixth labour
of Herakles, his first being in the sign of the Lion; and Justin was right; the
Stable and Cave are both figured in the same Celestial Sign. But mark this! The
Cave was the birthplace of the Solar Messiah from the year 2410 to the year 255 B.C.;
at which latter date the Solstice passed out of the Sea-Goat into the sign of
the Archer; and no Messiah, whether called Mithras, Adon, Tammuz, Horus or
Christ, could have been born in the Cave of Abba Uddu or the Stable of
Augias on the 25th of December after the year 255 B.C.,
therefore, Justin had nothing but the Mithraic tradition of the by-gone birthday
to prove the birth of the Historical Christ 255 years later!
In their mysteries the Sarraceni celebrated the Birth of
the babe in the Cave or Subterranean Sanctuary, from which the Priest issued,
and cried:--"The Virgin has brought forth: The Light is about to begin to
grow again!"--on the Mother-night of the year. And the Sarraceni were not
supporters of Historic Christianity.
The birthplace of the Egyptian Messiah at the Vernal
Equinox was figured in Apt, or Apta, the corner; but Apta is also the name of
the Crib and the Manger; hence the Child born in Apta, was said to be born in a
manger; and this Apta as Crib or Manger is the hieroglyphic sign of the Solar
birthplace. Hence the Egyptians exhibited the Babe in the Crib or Manger in the
streets of Alexandria. The birthplace was indicated by the colure of the
Equinox, as it passed from sign to sign. It was also pointed out by the Star in
the East. When the birthplace was in the sign of the Bull, Orion was the Star
that rose in the East to tell where the young Sun-God was re-born. Hence it is
called the "Star of Horus." That was then the Star of the "Three
Kings" who greeted the Babe; for the "Three Kings" is still a
name of the three stars in Orion's Belt. Here we learn that the legend of the
"Three Kings" is at least 6,000 years old.
In the course of Precession, about 255 B.C.,
the vernal birthplace passed into the sign of the Fishes, and the Messiah who
had been represented for 2155 years by the Ram or Lamb, and previously for other
2155 years by the Apis Bull, was now imaged as the Fish,
or the "Fish-man," called Ichthys in Greek. The original Fish-man--the
An of Egypt, and the Oan of Chaldea--probably dates from the previous cycle of
precession, or 26,000 years earlier; and about 255 B.C.,
the Messiah, as the Fish-man, was to come up once more as the Manifestor from
the celestial waters. The coming Messiah is called Dag, the Fish, in the Talmud;
and the Jews at one time connected his coming with some conjunction, or
occurrence, in the sign of the Fishes! This shows the Jews were not only in
possession of the astronomical allegory, but also of the tradition by which it
could be interpreted. It was the Mythical and Kronian Messiah alone who was, or
could be, the subject of prophecy that might be fulfilled--prophecy that was
fulfilled as it is in the Book of Revelation--when the Equinox entered, the
cross was re-erected, and the foundations of a new heaven were laid in the sign
of the Ram, 2410 B.C.; and, again, when the Equinox
entered the sign of the Fishes, 255 B.C. Prophecy that
will be again fulfilled when the Equinox enters the sign of the Waterman
about the end of this century, to which the Samaritans are still looking forward
for the coming of their Messiah, who has not yet arrived for them. The
Christians alone ate the oyster; the Jews and Samaritans only got an equal share
of the empty shells! The uninstructed Jews, the idiotai, at one time
thought the prophecy which was astronomical, and solely related to the cycles of
time, was to have its fulfilment in human history. But they found out their
error, and bequeathed it unexplained to the still more ignorant Christians. The
same tradition of the Coming One is extant amongst the Millenarians and
Adventists, as amongst the Moslems. It is the tradition of El-Mahdi, the prophet
who is to come in the last days of the world to conquer all the world, and who
was lately descending the Soudan with the old announcement the "Day of the
Lord is at hand," which shows that the astronomical allegory has left some
relics of the true tradition among the Arabs, who were at one time learned in
astronomical lore.
The Messiah, as the Fish-man, is foreseen by Esdras
ascending out of the sea as the "same whom God the highest hath kept a
great season, which by his own self shall deliver the creature." The
ancient Fish-man only came up out of the sea to converse with men and teach them
in the daytime. "When the sun set," says Berosus, "it was the
custom of this Being to plunge again into the sea, and abide all night in the
deep." So the man foreseen by Esdras is only visible by day.
As it is said, "E'en so can no man upon earth see my
son, or those that be with him, but in the daytime." This is parodied or
fulfilled in the account of Ichthys, the Fish, the Christ who instructs men by
day, but retires to the lake of Galilee, where he demonstrates his solar nature
by walking the waters at night, or at the dawn of day.
We are told that his disciples being on board a ship,
"when even was come, in the fourth watch of the night, Jesus went unto them
walking upon the sea." Now the fourth watch began at three o'clock, and
ended at six o'clock. Therefore, this was about the proper time
for a solar God to appear walking upon the waters, or
coming up out of them as the Oannes. Oannes is said to have taken no food whilst
he was with men: "In the daytime he used to converse with men, but took no
food at that season." So Jesus, when his disciples prayed him, saying
"Master, eat," said unto them, "I have meat to eat that you know
not of. My meat is to do the will of Him that sent me."
This is the perfect likeness of the character of Oannes,
who took no food, but whose time was wholly spent in teaching men. Moreover, the
mythical Fish-man is made to identify himself. When the Pharisees sought a
"sign from heaven," Jesus said, "There shall no sign be given but
the sign of Jonas. For as Jonas became a sign unto the Ninevites, so shall also
the son of man be to this generation."
The sign of Jonas is that of the Oan, or Fish-man of
Nineveh, whether we take it direct from the monuments, or from the Hebrew
history of Jonah, or from the Zodiac.
The voice of the secret wisdom here says truly that those
who are looking for signs, can have no other than that of the returning
Fish-man, Ichthys, Oannes, or Jonah: and assuredly, there was no other sign or
date--than those of Ichthys, the Fish who was re-born of the fish-goddess,
Atergatis, in the sign of the Fishes, 255 B.C. After whom
the primitive Christians were called little fishes, or Pisciculi.
This date of 255 B.C. was the true
day of birth, or rather of re-birth for the celestial Christ, and there was no
valid reason for changing the time of the world.
The Gospels contain a confused and confusing record of
early Christian belief: things most truly believed (Luke) concerning certain
mythical matters, which were ignorantly mistaken for human and historical. The
Jesus of our Gospels is but little of a human reality, in spite of all attempts
to naturalize the Mythical Christ, and make the story look rational.
The Christian religion was not founded on a man, but on a
divinity; that is, a mythical character. So far from being derived from the
model man, the typical Christ was made up from the features of various Gods,
after a fashion somewhat like those "pictorial averages" pourtrayed by
Mr. Galton, in which the traits of several persons are photographed and fused in
a portrait of a dozen different persons, merged into one that is not anybody.
And as fast as the composite Christ falls to pieces, each feature is claimed,
each character is gathered up by the original owner, as with the grasp of
gravitation.
It is not I that deny the divinity of Jesus the Christ; I
assert it! He never was, and never could be, any other than a divinity; that is,
a character non-human, and entirely mythical, who had been the pagan divinity of
various pagan myths, that had been pagan during thousands of years before our
Era.
Nothing is more certain, according to honest evidence,
than that the Christian scheme of redemption is founded on a fable
misinterpreted; that the prophecy of fulfillment was solely astronomical, and
the Coming One as the Christ who came in the end of an age, or of the world, was
but a metaphorical figure, a type of time, from the first,
which never could take form in historic personality, any more than Time in
Person could come out of a clock-case when the hour strikes; that no Jesus could
become a Nazarene by being born at, or taken to, Nazareth; and that the history
in our Gospels is from beginning to end the identifiable story of the Sun-God,
and the Gnostic Christ who never could be made flesh. When we did not know the
one it was possible to believe the other; but when once we truly know, then the
false belief is no longer possible.
The mythical Messiah was Horus in the Osirian Mythos;
Har-Khuti in the Sut-Typhonian; Khunsu in that of Amen-Ra; Iu in the cult of
Atum-Ra; and the Christ of the Gospels is an amalgam of all these characters.
The Christ is the Good Shepherd!
So was Horus.
Christ is the Lamb of God!
So was Horus.
Christ is the Bread of Life!
So was Horus.
Christ is the Truth and the Life!
So was Horus.
Christ is the Fan-bearer!
So was Horus.
Christ is the Lord!
So was Horus.
Christ is the Way and the Door of Life!
Horus was the path by which they travelled out of the
Sepulchre. He is the God whose name is written with the hieroglyphic sign of the
Road or Way.
Jesus is he that should come; and Iu, the root of the name
in Egyptian, means "to come." Iu-em-hept, as the Su, the Son of Atum,
or of Ptah, was the "Ever-Coming One," who is always pourtrayed as the
marching youngster, in the act and attitude of coming. Horus included both
sexes. The Child (or the soul) is of either sex, and potentially, of both. Hence
the hermaphrodital Deity; and Jesus, in Revelation, is the Young Man who has the
female paps.
Iu-em-hept signifies he who comes with peace. This is the
character in which Jesus is announced by the Angels! And when Jesus comes to his
disciples after the resurrection it is as the bringer of peace. "Learn of
me and ye shall find rest," says the Christ. Khunsu-Nefer-Hept is the Good
Rest, Peace in Person! The Egyptian Jesus, Iu-em-Hept, was the second Atum;
Paul's Jesus is the second Adam. In one rendition of John's Gospel, instead of
the "only-begotten Son of God," a variant reading gives the
"only-begotten God," which has been declared an impossible rendering.
But the "only-begotten God" was an especial type in Egyptian
Mythology, and the phrase re-identifies the divinity whose emblem is the beetle.
Hor-Apollo says, "To denote the only-begotten or a father, the Egyptians
delineate a scarabæus!
By this they symbolize an only-begotten, because the
creature is self-produced, being unconceived by a female." Now the youthful
manifestor of the Beetle-God was this Iu-em-hept, the Egyptian Jesus. The very
phraseology of John is common to the Inscriptions, which tell of him who was the
Beginner of Becoming from the first, and who made all things, but who himself
was not made. I quote verbatim. And not only was the Beetle-God continued in the
"only-begotten God"; the beetle-type was also brought on as a symbol
of the Christ. Ambrose and Augustine, amongst the Christian Fathers, identified
Jesus with, and as, the "good Scarabæus," which further identifies
the Jesus of John's Gospel with the Jesus of Egypt, who was the Ever-Coming One,
and the Bringer of Peace, whom I have elsewhere shown to be the Jesus to whom
the Book of Ecclesiasticus is inscribed, and ascribed in the Apocrypha.
In accordance with this continuation of the Kamite
symbols, it was also maintained by some sectaries that Jesus was a potter, and
not a carpenter; and the fact is that this only-begotten Beetle-God, who is
pourtrayed sitting at the potter's wheel forming the Egg, or shaping the
vase-symbol of creation, was the Potter personified, as well as the
only-begotten God in Egypt.
The character and teachings of the Canonical Christ are
composed of contradictions which cannot be harmonised as those of a human being,
whereas they are always true to the Mythos.
He is the Prince of Peace, and yet he asserts that he came
not to bring peace: "I came not to send peace, but a sword," and not
only is Iu-em-hept the Bringer of Peace by name in one character; he is the
Sword personified in the other. In this he says, "I am the living image of
Atum, proceeding from him as a sword." Both characters belong to the
mythical Messiah in the Ritual, who also calls himself the "Great
Disturber," and the "Great Tranquilizer"--the "God
Contention," and the "God Peace." The Christ of the Canonical
Gospels has several prototypes, and sometimes the copy is derived or the trait
is caught from one original, and sometimes from the other. The Christ of Luke's
Gospel has a character entirely distinct from that of John's Gospel. Here he is
the Great Exorciser, and caster-out of demons. John's Gospel contains no case of
possession or obsession: no certain man who "had devils this long
time"; no child possessed with a devil; no blind and dumb man possessed
with a devil.
Other miracles are performed by the Christ of John, but
not these; because John's is a different type of the Christ. And the original of
the Great Healer in Luke's Gospel may be found in the God Khunsu, who was the
Divine Healer, the supreme one amongst all the other healers and saviours,
especially as the caster-out of demons, and the expeller of possessing spirits.
He is called in the texts the "Great God, the driver away of
possession."
In the Stele of the "Possessed Princess," this
God in his effigy is sent for by the chief of Bakhten, that he may come and cast
out a possessing spirit from the king's daughter, who has an evil movement
in her limbs. The demon recognises the divinity just as
the devil recognises Jesus, the expeller of evil spirits. Also the God Khunsu is
Lord over the pig--a type of Sut. He is pourtrayed in the disk of the full moon
of Easter, in the act of offering the pig as a sacrifice. Moreover, in the
judgment scenes, when the wicked spirits are condemned and sent back into the
abyss, their mode of return to the lake of primordial matter is by entering the
bodies of swine. Says Horus to the Gods, speaking of the condemned one:
"When I sent him to his place he went, and he has been transformed into a
black pig." So when the Exorcist in Luke's Gospel casts out Legion, the
devils ask permission of the Lord of the pig to be allowed to enter the swine,
and he gives them leave. This, and much more that might be adduced, tends to
differentiate the Christ of Luke, and to identify him with Khunsu, rather than
with Iu-em-hept, the Egyptian Jesus, who is reproduced in the Gospel according
to John. In this way it can be proved that the history of Christ in the Gospels
is one long and complete catalogue of likenesses to the Mythical Messiah, the
Solar or Luni-Solar God.
The "Litany of Ra," for example, is addressed to
the Sun-God in a variety of characters, many of which are assigned to the Christ
of the Gospels. Ra is the Supreme Power, the Beetle that rests in the Empyrean,
who is born as his own son. This, as already said, is the God in John's Gospel,
who says:--"I and the Father are one," and who is the father
born as his own son; for he says, in knowing and seeing the son, "from
henceforth ye know him and have seen him"; i.e., the Father.
Ra is designated the "Soul that speaks." Christ
is the Word. Ra is the destroyer of venom. Jesus says:--"In my name they
shall take up serpents, and if they drink any deadly thing it shall not hurt
them." In one character Ra is the outcast. So Jesus had not where to lay
his head.
Ra is the "timid one who sheds tears in the form of
the Afflicted." He is called Remi, the Weeper. This weeping God passes
through "Rem-Rem," the place of weeping, and there conquers on behalf
of his followers. In the Ritual the God says:--"I have desolated the place
of Rem-Rem." This character is sustained by Jesus in the mourning over
Jerusalem that was to be desolated. The words of John, "Jesus wept,"
are like a carven statue of the "Afflicted One," as Remi, the Weeper.
Ra is also the God who "makes the mummy come forth." Jesus makes the
mummy come forth in the shape of Lazarus; and in the Roman Catacombs the risen
Lazarus is not only represented as a mummy, but is an Egyptian mummy which has
been eviscerated and swathed for the eternal abode. Ra says to the mummy:
"Come forth!" and Jesus cries: "Lazarus, come forth!" Ra
manifests as "the burning one, he who sends destruction," or
"sends his fire into the place of destruction." "He sends fire
upon the rebels," his form is that of the "God of the furnace."
Christ also comes in the person of this "burning one"; the sender of
destruction by fire. He is proclaimed
by Matthew to be the Baptiser with fire. He says, "I
am come to send fire on the earth."
He is pourtrayed as "God of the furnace," which
shall "burn up the chaff with unquenchable fire." He is to cast the
rebellious into a "furnace of fire," and send the condemned ones into
everlasting fire. All this was natural when applied to the Solar-God, and it is
supposed to become supernatural when misapplied to a supposed human being to
whom it never could apply. The Solar fire was the primary African fount of
theological hell-fire and hell.
The "Litany" of Ra collects the manifold
characters that make up the total God (termed Teb-temt), and the Gospels have
gathered up the mythical remains; thus the result is in each case identical, or
entirely similar. From beginning to end the Canonical Gospels contain the Drama
of the Mysteries of the Luni-Solar God, narrated as a human history. The scene
on the Mount of Transfiguration is obviously derived from the ascent of Osiris
into the Mount of Transfiguration in the Moon. The sixth day was celebrated as
that of the change and transformation of the Solar God in the lunar orb, which
he re-entered on that day as the regenerator of its light. With this we may
compare the statement made by Matthew, that "after six days Jesus went up
into a high mountain apart, and he was transfigured, and his face did shine as
the sun (of course!), and his garments became white as the light."
In Egypt the year began soon after the Summer Solstice,
when the sun descended from its midsummer height, lost its force, and lessened
in its size. This represented Osiris, who was born of the Virgin Mother as the
child Horus, the diminished infantile sun of Autumn; the suffering, wounded,
bleeding Messiah, as he was represented. He descended into hell, or hades, where
he was transformed into the virile Horus, and rose again as the sun of the
resurrection at Easter. In these two characters of Horus on the two horizons,
Osiris furnished the dual type for the Canonical Christ, which shows very
satisfactorily HOW the mythical prescribes the boundaries
beyond which the historical does not, dare not, go. The first was the child
Horus, who always remained a child. In Egypt the boy or girl wore the Horus-lock
of childhood until 12 years of age. Thus childhood ended about the twelfth year.
But although adultship was then entered upon by the youth, and the
transformation of the boy into manhood began, the full adultship was not
attained until 30 years of age. The man of 30 years was the typical adult. The
age of adultship was 30 years, as it was in Rome under Lex Pappia. The homme
fait is the man whose years are triaded by tens, and who is Khemt. As
with the man, so it is with the God; and the second Horus, the same God in his
second character, is the Khemt or Khem-Horus, the typical adult of
30 years. The God up to twelve years was Horus, the child of Isis, the mother's
child, the weakling. The virile Horus (the sun in its vernal strength), the
adult of 30 years, was representative of the Fatherhood, and this Horus is the
anointed son of Osiris. These two characters of Horus
the child, and Horus the adult of 30 years, are reproduced
in the only two phases of the life of Jesus in the Gospels. John furnishes no
historic data for the time when the Word was incarnated and became flesh;
nor for the childhood of Jesus; nor for the transformation into the Messiah. But
Luke tells us that the child of twelve years was the wonderful youth, and
that he increased in wisdom and stature. This is the length of years assigned to
Horus the child; and this phase of the child-Christ's life is followed by the
baptism and anointing, the descent of the pubescent spirit with the consecration
of the Messiah in Jordan, when Jesus "began to be about 30 years of
age."
The earliest anointing was the consecration of puberty;
and here at the full age of the typical adult, the Christ, who was previously a
child, the child of the Virgin Mother, is suddenly made into the Messiah, as the
Lord's anointed. And just as the second Horus was regenerated, and this time
begotten of the father, so in the transformation scene of the baptism in Jordan,
the father authenticates the change into full adultship, with the voice from
heaven saying:--"This is my beloved son, in whom I am well pleased;"
the spirit of pubescence, or the Ruach, being represented by the
descending dove, called the spirit of God. Thus from the time when the
child-Christ was about twelve years of age, until that of the typical homme
fait of Egypt, which was the age assigned to Horus when he became the adult
God, there is no history. This is in exact accordance with the Kamite allegory
of the double-Horus. And the Mythos alone will account for the chasm which is
wide and deep enough to engulf a supposed history of 18 years. Childhood cannot
be carried beyond the 12th year, and the child-Horus always remained a child;
just as the child-Christ does in Italy, and in German folk-tales. The mythical
record founded on nature went no further, and there the history consequently
halts within the prescribed limits, to rebegin with the anointed and regenerated
Christ at the age of Khem-Horus, the adult of 30 years.
And these two characters of Horus necessitated a double
form of the mother, who divides into the two divine sisters, Isis and Nephthys.
Jesus also was bi-mater, or dual-mothered; and the two sisters reappear in the
Gospels as the two Marys, both of whom are the mothers of Jesus. This again,
which is impossible as human history, is perfect according to the Mythos that
explains it.
As the child-Horus, Osiris comes down to earth; he enters
matter, and becomes mortal. He is born like the Logos, or "as a Word."
His father is Seb, the earth, whose consort is Nu, the heaven, one of whose
names is MERI, the Lady of Heaven; and these two are the
prototypes of Joseph and Mary. He is said to cross the earth a substitute, and
to suffer vicariously as the Saviour, Redeemer, and Justifier of men. In these
two characters there was constant conflict between Osiris and Typhon, the Evil
Power, or Horus and Sut, the Egyptian Satan. At the Autumn Equinox, the devil of
darkness began to dominate; this was the Egyptian Judas, who betrayed Osiris to
his death at the last supper. On the day of the Great Battle
at the Vernal Equinox, Osiris conquered as the ascending
God, the Lord of the growing light. Both these struggles are pourtrayed in the
Gospels. In the one Jesus is betrayed to his death by Judas; in the other he
rises superior to Satan. The latter conflict followed immediately after the
baptism. In this way:--When the sun was half-way round, from the Lion sign, it
crossed the River of the Waterman, the Egyptian Iarutana, Hebrew Jordan, Greek
Eridanus. In this water the baptism occurred, and the transformation of the
child-Horus into the virile adult, the conqueror of the evil power, took place.
Horus becomes hawk-headed, just where the dove ascended and abode on Jesus. Both
birds represented the virile soul that constituted the anointed one at puberty.
By this added power Horus vanquished Sut, and Jesus overcame Satan. Both the
baptism and the contest are referred to in the Ritual. "I am washed with
the same water in which the Good Opener (Un-Nefer) washes when he disputes with
Satan, that justification should be made to Un-Nefer, the Word made Truth,"
or the Word that is Law.
The scene between the Christ and the Woman at the Well may
likewise be found in the Ritual. Here the woman is the lady with the long hair,
that is Nu, the consort of Seb--and the five husbands can be paralleled by her
five star-gods born of Seb. Osiris drinks out of the well "to take away his
thirst." He also says: "I am creating the water. I make way in the
valley, in the Pool of the Great One. Make-road (or road-maker) expresses what I
am." "I am the Path by which they traverse out of the sepulchre of
Osiris."
So the Messiah reveals himself as the source of living
water, "that springeth up unto Everlasting Life." Later on he says,
"I am the way, the truth, the life." "I am creating the water,
discriminating the seat," says Horus. Jesus says, "The hour cometh
when ye shall neither in this mountain nor yet at Jerusalem worship the
Father." Jesus claims that this well of life was given to him by the
Father. In the Ritual it says, "He is thine, O Osiris! A well, or flow,
comes out of thy mouth to him!" Also, the paternal source is acknowledged
in another text. "I am the Father, inundating when there is thirst,
guarding the water. Behold me at it." Moreover, in another chapter the well
of living water becomes the Pool of Peace. The speaker says, "The well has
come through me. I wash in the Pool of Peace."
In Hebrew, the Pool of Peace is the Pool of Salem, or
Siloam. And here, not only is the pool described at which the Osirified are made
pure and healed; not only does the Angel or God descend to the waters--the
"certain times" are actually dated. "The Gods of the pure waters
are there on the fourth hour of the night, and the eighth hour of the day,
saying, 'Pass away hence,' to him who has been cured."
An epitome of a considerable portion of John's Gospel may
be
found in another chapter of the Ritual--"Ye Gods come
to be my servants, I am the son of your Lord. Ye are mine through my Father, who
gave you to me. I have been among the servants of Hathor or Meri. I have been
washed by thee, O attendant!" Compare the washing of Jesus' feet by Marry.
The Osiris exclaims, "I have welcomed the chief
spirits in the service of the Lord of things! I am the Lord of the fields when
they are white," i.e., for the reapers and the harvest. So the
Christ now says to the disciples, "Behold, I say unto you, Lift up your
eyes and look on the fields, that are white already unto the harvest."
"Then said he unto his disciples, The harvest truly
is plenteous, but the labourers are few. Pray ye, therefore, the Lord of the
harvest that he send forth labourers into his harvest. And he called unto him
his twelve disciples." Now, if we turn to the Egyptian "Book of
Hades," the harvest, the Lord of the harvest, and the reapers of the
harvest are all portrayed: the twelve are also there. In one scene they are
preceded by a God leaning on a staff, who is designated the Master of Joy--a
surname of the Messiah Horus when assimilated to the Soli-Lunar Khunsu; the
twelve are "they who labour at the harvest in the plains of Neter-Kar."
A bearer of a sickle shows the inscription: "These are the Reapers."
The twelve are divided into two groups of five and seven--the original seven of
the Aahenru; these seven are the reapers. The other five are bending towards an
enormous ear of corn, the image of the harvest, ripe and ready for the sickles
of the seven. The total twelve are called the "Happy Ones," the
bearers of food. Another title of the twelve is that of the "Just
Ones." The God says to the reapers, "Take your sickles! Reap your
grain! Honour to you, reapers." Offerings are made to them on earth, as
bearers of sickles in the fields of Hades. On the other hand, the tares or the
wicked are to be cast out and destroyed for ever. These twelve are the apostles
in their Egyptian phase.
In the chapters on "Celestial Diet" in the
Ritual, Osiris eats under the sycamore tree of Hathor. He says, "Let him
come from the earth. Thou hast brought these seven loaves for me to live by,
bringing the bread that Horus (the Christ) makes. Thou hast placed, thou hast
eaten rations. Let him call to the Gods for them, or the Gods come with them to
him."
This is reproduced as miracle in the Gospels, performed
when the multitude were fed upon seven loaves. The seven loaves are found here,
together with the calling upon the Gods, or working the miracle of multiplying
the bread.
In the next chapter there is a scene of eating and
drinking. The speaker, who impersonates the Lord, says:--"I am the Lord of
Bread in Annu. My bread at the heaven was that of Ra; my bread on earth was that
of Seb." The seven loaves represent the bread of Ra. Elsewhere the number
prescribed to be set on one table, as an offering, is five loaves. these are
also carried on the heads of five different persons in the scenes of the
under-world. Five loaves are the bread
of Seb. Thus five loaves represent the bread of earth, and
seven the bread of heaven. Both five and seven are sacred regulation numbers in
the Egyptian Ritual. And in the Gospel of Matthew the miracles are wrought with
five loaves in the one case, and seven in the other, when the multitudes are fed
on celestial diet. This will explain the two different numbers in one and the
same Gospel miracle. In the Canonical narrative there is a lad with five barley
loaves and two fishes. In the next chapter of the Ritual we possibly meet with
the lad himself, as the miracle-worker says:--"I have given breath to the
said youth."
The Gnostics asserted truly that celestial persons and
celestial scenes had been transferred to earth in our Gospels; and it is only
within the Pleroma (the heaven) or in the Zodiac that we can at times identify
the originals of both. And it is there we must look for the "two
fishes."
As the latest form of the Manifestor was in the heaven of
the twelve signs, that probably determined the number of twelve basketsful of
food remaining when the multitude had all been fed. "They that ate the
loaves were five thousand men;" and five thousand was the exact number of
the Celestials or Gods in the Assyrian Paradise, before the revolt and fall from
heaven. The scene of the miracle of the loaves and fishes is followed by an
attempt to take Jesus by force, but he withdraws himself; and this is succeeded
by the miracle of his walking on the waters, and conquering the wind and waves.
So is it in the Ritual. Chap. 57 is that of the breath prevailing over the water
in Hades. The speaker, having to cross over, says: "O Hapi! let the Osiris
prevail over the waters, like as the Osiris prevailed against the taking by
stealth, the night of the great struggle." The Solar God was betrayed to
his death by the Egyptian Judas, on the "night of the taking by
stealth," which was the night of the last supper. The God is "waylaid
by the conspirators, who have watched very much." They are said to smell
him out "by the eating of his bread." So the Christ is waylaid by
Judas, who "knew the place, for Jesus often resorted thither," and by
the Jews who had long watched to take him.
The smelling of Osiris by the eating of his bread is
remarkably rendered by John at the eating of the last supper. The Ritual has
it:--"They smell Osiris by the eating of his bread, transporting the evil
of Osiris."
"And when he had dipped the sop he gave it to Judas
Iscariot, and after the sop Satan entered into him." Then said Jesus to him
into whom the evil or devil had been transported, "That thou doest, do
quickly." Osiris was the same, beseeching burial. Here it is demonstrable
that the non-historical Herod is a form of the Apophis Serpent, called the enemy
of the Sun. In Syriac, Herod is a red dragon. Herod, in Hebrew, signifies a
terror. Heru (Eg.) is to terrify, and Herrut (Eg.) is the Snake, the typical
reptile. The blood of the divine victim that is poured forth by the Apophis
Serpent at the sixth
hour, on "the night of smiting the profane," is
literally shed by Herod, as the Herrut or Typhonian Serpent.
The speaker, in the Ritual asks: "Who art thou then,
Lord of the Silent Body? I have come to see him who is in the serpent, eye to
eye, and face to face." "Lord of the Silent Body" is a title of
the Osiris. "Who art thou then, Lord of the Silent Body?" is asked and
left unanswered. This character is also assigned to the Christ. The High Priest
said unto him, "Answerest thou nothing?" "But Jesus held his
peace." Herod questioned him in many words, but he answered him nothing. He
acts the prescribed character of "Lord of the Silent Body."
The transaction in the sixth hour of the night of the
Crucifixion is expressly inexplicable. In the Gospel we read:--"Now from
the sixth hour there was darkness over all the land unto the ninth hour."
The sixth hour being midnight, that shows the solar nature of the mystery, which
has been transferred to the sixth hour of the day in the Gospel.
It is in the seventh hour the mortal struggle takes place
between the Osiris and the deadly Apophis, or the great serpent, Haber, 450
cubits long, that fills the whole heaven with its vast enveloping folds. The
name of this seventh hour is "that which wounds the serpent Haber." In
this conflict with the evil power thus portrayed the Sun-God is designated the
"Conqueror of the Grave," and is said to make his advance through the
influence of Isis, who aids him in repelling the serpent or devil of darkness.
In the Gospel, Christ is likewise set forth in the supreme struggle as
"Conqueror of the Grave," for "the graves were opened, and many
bodies of the saints which slept arose;" and Mary represents Isis, the
mother, at the cross. It is said of the great serpent, "There are those on
earth who do not drink of the waters of this serpent, Haber," which may be
paralleled with the refusal of the Christ to drink of the vinegar mingled with
gall.
When the God has overcome the Apophis Serpent, his old
nightly, annual, and eternal enemy, he exclaims, "I come! I have made my
way! I have come like the sun, through the gate of the one who likes to deceive
and destroy, otherwise called the 'viper.' I have made my way! I have bruised
the serpent, I have passed."
But the more express representation in the mysteries was
that of the annual sun as the Elder Horus, or Atum. As Julius Firmicus says:
"In the solemn celebration of the mysteries, all things in order had to be
done which the youth either did or suffered in his death."
Diodorus Siculus rightly identified the "whole fable
of the underworld," that was dramatised in Greece, as having been copied
"from the ceremonies of the Egyptian funerals," and so brought on from
Egypt into Greece and Rome. One part of this mystery was the portrayal of the
suffering Sun-God in a feminine phase. When the suffering sun was ailing and
ill, he became female, such being a primitive mode of expression. Luke describes
the Lord in the Garden of Gethsemane as being in a great agony, "and his
sweat was, as it were, great drops of blood falling to the ground." This
experience the
Gnostics identified with the suffering of their own
hemorrhoidal Sophia, whose passion is the original of that which is celebrated
during Passion week, the "week of weeping in Abtu," and which
constitutes the fundamental mystery of the Rosy Cross, and the Rose of Silence.
In this agony and bloody sweat the Christ simply fulfils
the character of Osiris Tesh-Tesh, the red sun, the Sun-God that suffers his
agony and bloody sweat in Smen, whence Gethsmen, or Gethsemane. Tesh means the
bleeding, red, gory, separate, cut, and wounded; tesh-tesh is the inert form of
the God whose suffering, like that of Adonis, was represented as feminine, which
alone reaches a natural origin for the type. He was also called Ans-Ra, or the
sun bound up in linen.
So natural were the primitive mysteries!
My attention has just been called to a passage in
Lycophron, who lived under Ptolemy Philadelphus between 310 and 246 B.C.
In this Heracles is referred to as
"That three-nighted lion, whom of old
Triton's fierce dog with furious jaw devoured,
Within whose bowels, tearing of his liver,
He rolled, burning with heat, though without fire,
His head with drops of sweat bedewed all o'er."
This describes the God suffering his agony and sweat,
which is called the "bloody flux" of Osiris. Here the nights are three
in number. So the Son of Man was to be three nights as well as three days in the
"heart of the earth." In the Gospels this prophecy is not fulfilled;
but if we include the night of the bloody sweat, we have the necessary three
nights, and the Mythos becomes perfect. In this phase the suffering Sun was the
Red Sun, whence the typical Red Lion.
As Atum, the red sun is described as setting from the Land
of Life in all the colours of crimson, or Pant, the red pool. This clothing of
colours is represented as a "gorgeous robe" by Luke; a purple robe by
Mark; and a robe of scarlet by Matthew. As he goes down at the Autumn Equinox,
he is the crucified. His mother, Nu, or Meri, the heaven, seeing her son, the
Lord of Terror, greatest of the terrible, setting from the Land of Life, with
his hands drooping, she becomes obscure, and there is great darkness over all
the land, as at the crucifixion described by Matthew, in which the passing of
the Lord of Terror is rendered by the terrible or "loud cry" of the
Synoptic version. The Sun-God causes the dead, or those in the earth, to live as
he passes down into the under-world, because, as he entered the earth, the tombs
were opened, i.e., figuratively. But it is reproduced literally by
Matthew.
The death of Osiris, in the Ritual, is followed by the
"Night of the Mystery of the Great Shapes," and it is explained that
the night of the Great Shapes is when there has been made the embalming of the
body of Osiris, "the Good Being, justified for ever." In the chapter
on "the night of the laying-out" of the dead body of Osiris, it is
said that "Isis rises on the night of the laying-out of the dead body, to
lament over her brother Osiris." And again: "The
night of the laying-out" (of the dead Osiris) is
mentioned, and again it is described as that on which Isis had risen "to
make a wail for her brother."
But this is also the night on which he conquers his
enemies, and "receives the birthplace of the Gods." "He tramples
on the bandages they make for their burial. He raises his soul, and conceals his
body." So the Christ is found to have unwound the linen bandages of burial,
and they saw the linen in one place, and the napkin in another. He too conceals
his body!
This is closely reproduced, or paralleled, in John's
Gospel, where it is Mary Magdalene who rises in the night and comes to the
sepulchre, "while it was yet dark," to find the Christ arisen, as the
conqueror of death and the grave. In John's version, after the body is embalmed
in a hundred pounds weight of spice, consisting of myrrh and aloes, we have the
"night of the mystery of the shapes": "For while it was yet dark,
Mary Magdalene coming to the sepulchre, and peering in, sees the two angels in
white sitting, the one at the head and the other at the feet, where the body had
lately lain." And in the chapter of "How a living being is not
destroyed in hell, or the hour of life ends not in Hades," there are two
youthful Gods--"two youths of light, who prevail as those who see the
light," and the vignette shows the deceased walking off. He has risen!
Matthew has only one angel or splendid presence, whose
appearance was as lightning, which agrees with Shepi, the Splendid One, who
"lights the sarcophagus," as a representative of the divinity, Ra. The
risen Christ, who is first seen and recognised by Mary, says to her, "Touch
me not, for I am not yet ascended to my Father." The same scene is
described by the Gnostics: when Sophia rushes forward to embrace the Christ, who
restrains her by exclaiming that he must not be touched.
In the last chapter of the "Preservation of the Body
in Hades," there is much mystical matter that looks plainer when written
out in John's Gospel. It is said of the regerminated or risen God--"May
the Osirian speak to thee?" The Osirian does not know. He (Osiris)
knows him. "Let him not grasp him." The Osirified "comes
out sound, Immortal is his name." "He has passed along the upper
roads" (that is, as a risen spirit).
"He it is who grasps with his hand," and
gives the palpable proof of continued personality, as does the Christ, who says,
"See my hands and my feet, that it is I myself."
The Sun-God re-arises on the horizon, where he issues
forth, "saying to those who belong to his race, Give me your arm."
Says the Osirified deceased, "I am made as ye are." "Let him
explain it!" At his reappearance the Christ demonstrates that he is made as
they are; "See my hands and feet, that it is I myself; handle me and see.
And when he had said this he showed them his hands and feet. Then he said to
Thomas, Reach hither thy finger, and see my hands, and reach hither thy hand and
put it into my side." These descriptions
correspond to that of the cut, wounded, and bleeding
Sun-God, who says to his companions, "Give me your arm; I am made as ye
are."
In the Gospel of the Hebrews he is made to exclaim,
"For I am not a bodiless ghost." But in the original, when the risen
one says to his companions, "Give me your arm, I am made as ye are,"
he speaks as a spirit to spirits. Whereas in the Gospels, the Christ has to
demonstrate that he is not a spirit, because the scene has been
transferred into the earth-life.
The Gnostics truly declared that all the supernatural
transactions asserted in the Christian Gospel "were counterparts (or
representations) of what took place above." That is, they affirmed the
history to be mythical; the celestial allegory made mundane; and they were in
the right, as the Egyptian Gospel proves. There are Healers, and Jehoshua Ben-Pandira
may have been one. But, because that is possible, we must not allow it to vouch
for the impossible! Thus, in the Gospels, the mythical is, and has to be,
continually reproduced as miracle. That which naturally pertains to the
character of the Sun-God becomes supernatural in appearance when brought down to
earth. The Solar God descended into the nether world as the restorer of the
bound to liberty, the dead to life. In this region the miracles were wrought,
and the transformations took place. The evil spirits and destroying powers were
exorcised from the mummies; the halt and the maimed were enabled to get up and
go; the dead were raised, a mouth was given to the dumb, and the blind were made
to see.
This "reconstitution of the deceased" is
transferred to the earth-life, whereupon "the blind receive their sight,
and the lame walk, the lepers are cleansed, the deaf hear, and the dead are
raised up" at the coming of the Christ, who performed the miracles. The
drama, which the Idiotai mistook for human history, was performed by the Sun-God
in another world.
I could keep on all day, and all night, or give a dozen
lectures, without exhausting my evidence that the Canonical Gospels are only a
later literalised réchauffé of the Egyptian writings; the representations in
the Mysteries, and the oral teachings of the Gnostics which passed out of Egypt
into Greece and Rome--for there is plenty more proof where this comes from. I
can but offer a specimen brick of that which is elsewhere a building set
four-square, and sound against every blast that blows.
The Christian dispensation is believed to have been
ushered in by the birth of a child, and the portrait of that child in the Roman
Catacombs as the child of Mary is the youthful Sun-God in the Mummy Image of the
child-king, the Egyptian Karast, or Christ. The alleged facts of our Lord's life
as Jesus the Christ, were equally the alleged facts of our Lord's life as the
Horus of Egypt, whose very name signifies the Lord.
The Christian legends were first related of Horus the
Messiah, the Solar Hero, the greatest hero that ever lived in the mind of
man--not
in the flesh--the only hero to whom the miracles were
natural, because he was not human.
From beginning to end the history is not human but divine,
and the divine is the mythical. From the descent of the Holy Ghost to overshadow
Mary, to the ascension of the risen Christ at the end of forty days, according
to the drama of the pre-Christian Mysteries, the subject-matter, the characters,
occurrences, events, acts, and sayings bear the impress of the mythical mould
instead of the stamp of human history. Right through, the ideas which shape the
history were pre-extant, and are identifiably pre-Christian; and so we see the
strange sight to-day in Europe of 100,000,000 of Pagans masquerading as
Christians.
Whether you believe it or not does not matter, the fatal
fact remains that every trait and feature which go to make up the Christ as
Divinity, and every event or circumstance taken to establish the human
personality were pre-extant, and pre-applied to the Egyptian and Gnostic Christ,
who never could become flesh. The Jesus Christ with female paps, who is the
Alpha and Omega of Revelation, was the IU of Egypt, and the Iao of the
Chaldeans. Jesus as the Lamb of God, and Ichthys the Fish, was Egyptian. Jesus
as the Coming One; Jesus born of the Virgin Mother, who was overshadowed by the
Holy Ghost; Jesus born of two mothers, both of whose names are Mary; Jesus born
in the manger--at Christmas, and again at Easter; Jesus saluted by the three
kings, or Magi; Jesus of the transfiguration on the Mount; Jesus whose symbol in
the Catacombs is the eight-rayed Star--the Star of the East; Jesus as the
eternal Child; Jesus as God the Father, re-born as his own Son; Jesus as the
Child of twelve years; Jesus as the Anointed One of thirty years; Jesus in his
Baptism; Jesus walking on the Waters, or working his Miracles; Jesus as the
Caster-out of demons; Jesus as a Substitute, who suffered in a vicarious
atonement for sinful men; Jesus whose followers are the two brethren, the four
fishers, the seven fishers, the twelve apostles, the seventy (or seventy-two in
some texts) whose names were written in Heaven; Jesus who was administered to by
seven women; Jesus in his bloody sweat; Jesus betrayed by Judas; Jesus as
conqueror of the grave; Jesus the Resurrection and the Life; Jesus before Herod;
in the Hades, and in his re-appearance to the women, and to the seven fishers;
Jesus who was crucified both on the 14th and 15th of the month Nisan; Jesus who
was also crucified in Egypt (as it is written in Revelation); Jesus as judge of
the dead, with the sheep on the right hand, and the goats on the left, is
Egyptian from first to last, in every phase, from the beginning to the end--
MAKE WHATSOEVER YOU CAN OF JEHOSHUA BEN-PANDIRA.
In some of the ancient Egyptian Temples the Christian
iconoclasts, when tired of hacking and hewing at the symbolic figures incised in
the chambers of imagery, and defacing the most prominent features
of the monuments, found they could not dig out the
hieroglyphics and took to covering them over with plaster or tempera; and this
plaster, intended to hide the meaning and stop the mouth of the stone Word, has
served to preserve the ancient writings, as fresh in hue and sharp in outline as
when they were first cut and coloured.
In a similar manner the Temple of the ancient religion was
invaded, and possession gradually gained by connivance of Roman power; and that
enduring fortress, not built, but quarried out of the solid rock, was stuccoed
all over the front, and made white awhile with its look of brand-newness, and
re-opened under the sign of another name--that of the carnalised Christ. And all
the time each nook and corner were darkly alive with the presence and the proofs
of the earlier gods, and the pre-Christian origines, even though the
hieroglyphics remained unread until the time of Champollion! But stucco is not
for lasting wear, it cracks and crumbles; sloughs off and slinks away into its
natal insignificance; the rock is the sole true foundation; the rock is the only
record in which we can reach reality at last!
Wilkinson, the Egyptologist, has actually said of Osiris
on earth:--"Some may be disposed to think that the Egyptians, being aware
of the promises of the real saviour, had anticipated that event,
regarding it as though it had already happened, and introduced that mystery into
their religious system!" This is what obstetrists term a false
presentation; a birth feet-foremost. We are also told by writers on the
Catacombs, and the Christian Iconography, that this figure is Osiris, as a type
of Christ. This is Pan, Apollo, Aristeus, as a type of Christ. This is
Harpocrates, as a type of Christ. This is Mercury, but as a type of Christ; this
is the devil (for Sut-Mercury was the devil), as a type of Christ; until long
hearing of the facts reversed, perverted and falsified, makes one feel as if
under a nightmare which has lasted for eighteen centuries, knowing the Truth to
have been buried alive and made dumb all that time; and believing that it has
only to get voice and make itself heard to end the lying once for all, and bring
down the curtain of oblivion at last upon the most pitiful drama of delusion
ever witnessed on the human stage.
And here the worst foes of the truth have ever been, and
still are, the rationalisers of the Mythos, such as the Unitarians. They have
assumed the human history as the starting point, and accepted the existence of a
personal founder of Christianity as the one initial and fundamental fact. They
have done their best to humanise the divinity of the Mythos, by discharging the
supernatural and miraculous element, in order that the narrative might be
accepted as history. Thus they have lost the battle from the beginning, by
fighting it on the wrong ground.
The Christ is a popular lay-figure that never lived, and a
lay-figure of Pagan origin; a lay-figure that was once the Ram, and afterwards
the Fish; a lay-figure that in human form was the portrait and image of a dozen
different gods. The imagery of the Catacombs shows that the types there
represented are not the ideal figures of the human
reality! They are the sole reality for six or seven
centuries after A.D., because they had been so in the
centuries long before. There is no man upon the cross in the Catacombs of Rome
for seven hundred years! The symbolism, the allegories, the figures, and types,
brought on by the Gnostics, remained there just what they had been to the
Romans, Greeks, Persians, and Egyptians. Yet, the dummy ideal of Paganism is
supposed to have become doubly real as the God who was made flesh, to save
mankind from the impossible "fall!" Remember that the primary
foundation-stone for a history in the New Testament is dependent upon the Fall
of Man being a fact in the Old; whereas it was only a fable, which had its own
mythical and unhistorical meaning.
When we try over again that first step once taken in the
dark, we find no foothold for us, because there was no stair. The Fall is
absolutely non-historical, and, consequently, the first bit of standing-ground
for an actual Christ, the redeemer, is missing in the very beginning. Any one
who set up, or was set up, for an historical Saviour from a non-historical Fall,
could only be an historical impostor. But the Christ of the Gospels is not even
that! He is in no sense an historical personage. It is impossible to
establish the existence of an historical character, even as an impostor. For
such an one the two witnesses--Astronomical Mythology and Gnosticism--completely
prove an alibi for ever! From the first supposed catastrophe to the final one,
the figures of the celestial allegory were ignorantly mistaken for matters of
fact, and thus the orthodox Christolator is left at last to climb to heaven with
one foot resting on the ground of a redemption that must be fallacious. It is a
fraud founded on a fable!
Every time the Christian turns to the East to bow his
obeisance to the Christ, it is a confession that the cult is Solar, the
admission being all the more fatal because it is unconscious. Every picture of
the Christ, with the halo of glory, and the accompanying Cross of the Equinox,
proffers proof.
The Christian doctrine of a resurrection furnishes
evidence, absolutely conclusive, of the Astronomical and Kronian nature of the
origines! This is to occur, as it always did, at the end of a cycle; or at the
end of the world! Christian Revelation knows nothing of immortality, except in
the form of periodic renewal, dependent on the "Coming One;" and the
resurrection of the dead still depends on the day of judgment and the last day,
at the end of the world! They have no other world. Their only other world is at
the end of this.
Now there are no fools living who would be fools big
enough to cross the Atlantic Ocean in a barque so rotten and unseaworthy as this
in which they hope to cross the dark River of Death, and, on a pier of cloud, be
landed safe in Heaven. The Christian Theology was responsible for substituting
faith instead of knowledge; and the European mind is only just beginning to
recover from the mental paralysis induced by that doctrine which came to its
natural culmination in the Dark Ages.
The Christian religion is responsible for enthroning the
cross of death in heaven, with a deity on it, doing public penance for a private
failure in the commencement of creation. It has taught men to believe that the
vilest spirit may be washed white, in the atoning blood of the purest, offered
up as a bribe to an avenging God. It has divinized a figure of helpless human
suffering, and a face of pitiful pain; as if there were naught but a great
heartache at the core of all things; or the vast Infinite were but a veiled and
sad-eyed sorrow that brings visibly to birth in the miseries of human life. But
"in the old Pagan world men deified the beautiful, the glad;" as they
will again, upon a loftier pedestal, when the fable of this fictitious fall of
man, and false redemption by the cloud-begotten God, has passed away like a
phantasm of the night, and men awake to learn that they are here to wage
ceaseless war upon sordid suffering, remediable wrong, and preventable pain;
here to put an end to them, not to apotheosize an effigy of Sorrow to be adored
as a type of the Eternal. For the most beneficent is the most beautiful; the
happiest are the healthiest; the most God-like is most glad. The Christian Cult
has fanatically fought for its false theory, and waged incessant warfare against
Nature and Evolution--Nature's intention made somewhat visible--and against some
of the noblest instincts, during eighteen centuries. Seas of human blood have
been spilt to keep the barque of Peter afloat. Earth has been honeycombed with
the graves of the martyrs of Freethought. Heaven has been filled with a horror
of great darkness in the name of God.
Eighteen centuries are a long while in the life-time of a
lie, but a brief span in the eternity of Truth. The Fiction is sure to be found
out, and the Lie will fall at last! At last! At last!!!
No matter though it towers to the sky,
And darkens earth, you cannot make the lie
Immortal; though stupendously enshrined
By art in every perfect mould of mind:
Angelo, Rafael, Milton, Handel, all
Its pillars, cannot stay it from the fall.
The Pyramid of Imposture reared by Rome,
All of cement, for an eternal home,
Must crumble back to earth, and every gust
Shall revel in the desert of its dust;
And when the prison of the Immortal, Mind,
Hath fallen to set free the bound and blind,
No more shall life be one long dread of death;
Humanity shall breathe with ampler breath,
Expand in spirit, and in stature rise,
To match its birthplace of the earth and skies.