It
has been commonly assumed that this book constituted
an historic link between the Old Testament and the
New; but the Sarkolatrae, or worshippers of the word made flesh in one historic form of personality, the carnalizers of the Egypto-gnostic
Christ, have never yet discovered what the revelation
was intended to reveal. It has been taken as a supplement
to the Gospels as if the history of Jesus had been continued
into the wedded life after the
marriage of the bride with the lamb, and that they dwelt
together ever after in that new
Jerusalem which came “down out of heaven” “as a bride adorned for her husband,” when
the tabernacle of God which was to dwell with man took the
place of the old Jerusalem that was destroyed by the Romans.
The present contention is that the book is and always has
been inexplicable because it was based upon the symbolism
of the Egyptian astronomical
mythology without the gnosis, or “meaning which hath wisdom,” that is absolutely
necessary for an explanation of its subject-matter; and because
the débris of the ancient
wisdom has been turned to account as data for pre-Christian
prophecy that was supposed to have had its fulfilment in
Christian history.
For
example, the lamb alone has power to open the book
of seven seals. His power comprised the powers of
the “seven
spirits of God”, the primordial seven. And,
as represented astronomically, when the vernal equinox
passed from the sign of Taurus into the sign of Aries
the son of God was imaged as a lamb, instead of the
earlier calf or still earlier lion; thenceforth his
was the power and the glory and the majesty, and
his the book of life then newly-opened, in the cycle
of
precession for another 2,155 years. But in the Book
of Revelation the drama of the mysteries has been
mistaken for human history, and a mythical catastrophe
for the
actual ending of the world. The book as it stands
has no intrinsic value and very little meaning until
the
fragments of ancient lore have been collated, correlated,
and compared with the original mythos and eschatology
of Egypt.
To
some extent we are now able to identify the wisdom
of Egypt [Page 691] in
the Book of Revelation and to “make sense” of
the apocalyptic visions, so long and so erroneously
assumed to have been unveiled to a Christian named John
in the isle of Patmos, for the first time since the
ancient
astronomy was made nonsense of in the futile and
fatuous attempt to turn the hidden wisdom into prophecy
intended
to prove the truth of a spurious history.
The
apocalypse of John might be described as “scenes
and characters from the mysteries of Taht-Aan”,
who was literally Aan=John, the divine penman. This
was the sacred scribe to whom the 36,000 books or
papyrus-rolls were attributed by tradition. In short, Taht-Aan
was the pre-Christian John the divine. His typical
bird, the ibis, is still known in Egypt by the name of John.
His other zootype, the kaf-ape, is Aan by name. The
name of Aani signifies the saluter. This is the character
personalized in John. Speaking of the angel, he says: “And when I saw him I fell at his feet as one dead”. “And
when I heard and saw, I fell down to worship before the feet
of the angel”. To salute was a primitive mode of worshipping;
hence the ape, Aan, was an ideographic figure of the saluter.
The object of the present section, then, is to show that
the matter of “revelation” was derived from the
Egyptian astronomical mythology and eschatology, and that
the Jesus of this book is one with Iu, the su or son of Atum-Ra,
who was portrayed as the divine man and bringer of peace
to earth a many thousand years ago. The prototype of Patmos
is to be seen in the Ritual (ch. 175). John is in the isle
of Patmos, “for the Word of God and the testimony of
Jesus”. He writes
of the god who died and is alive again, saying, “Behold
he cometh with clouds; and every eye shall see him” “and
they which pierced him” are to mourn (I. 7). To see
how ancient this is, let us turn to the 175th chapter of
the Ritual of the Resurrection. It is “the chapter
of not dying a second death”. The divine sufferer is
thus addressed: “Decree this, O Tum,
that if I behold thy face I shall not be pained by thy sufferings”.
This Tum decrees. The great gods have given him the supremacy,
and he will reign “on his throne in the isle
of flame for eternities of eternities” (Naville,
Rit., ch. 175).
The
mission of Taht-Aan, the saluter of Horus, could not
be better stated than in the words of John the divine
concerning the Christ of the gnosis called the Word. “That
which was from the beginning, that which we have heard,
that which we beheld, and our hands handled, concerning
the Word of life (and the life was manifested, and
we have seen, and bear witness, and declare unto you
the life eternal which was with the Father, and was
manifested unto us); yea, and our fellowship is with the
Father, and with his Son Jesus Christ: and these things
we write that our joy may be fulfilled” (1st
Ep. John I. 1-4). Taht-Aan had indeed beheld and heard
and handled “the Word of eternal life” manifested
in Horus or Jesus, the ever-coming son, for, as bearer of
the symbolic Utat, he carried Horus in his hands and
held him aloft as the true light of the world, and
the symbolic likeness of a soul in human nature that
was begotten by Ra, the holy spirit and the father
in heaven. Such was the revelation of Tehuti-Aan or
Taht-Hermes. The position of Aan, the divine scribe,
in relation to Horus, the only-begotten son of God,
is repeated on behalf of John in the Gospel. It is
in the character of Taht-Aan that “there came
a man, sent from [Page
692]God,
whose name was John”. The same came for witness of
the light. He was not the light, but came that he might bear
witness of the light (ch. I), as did Taht-Aan, who carries
the Eye of Horus in his hands and testifies that Horus is
the true light of the world, as son of Ra the solar god,
and of the holy spirit in the eschatology. John likewise
gives his personal testimony, not without hard swearing,
regarding “that which was from the
beginning, that which we have heard, that which we have seen
with our eyes, and our hands handled, concerning the Word”.
But the testimony of Taht-Aan concerning the Word or logos
as Horus was far anterior and just as personal. Moreover,
he handled it by carrying in his hands the eye of light,
the talismanic maatkheru, and the papyrus-roll or book
of life.
The
Ritual is the book which contains the divine words
that bring about the resurrection to the glory of
eternal life. It is a book of the mysteries in which
the revelation
was dramatically enacted. As before said, the chief
revelation made by Aan, as we have it in the now
recovered Book of the Dead, is made by the father in
heaven on
behalf of Horus, the divine son on earth and in Amenta.
Horus as the Word gives voice to the decrees which
Ra hath spoken in heaven. In his form of the divine
son Horus executes those decrees, and Taht-Aan, the
giver of the written words (Rit., ch. 151A), is the
recorder of the decrees for human use. It is announced
in the opening chapter of the Ritual that Ra, the
holy spirit, “issued the mandate which Taht-Aan hath
executed” (ch. 1, Renouf). This was
the revelation made by the father in heaven as testifier
to Horus the son who is the “word
made truth” in the books of Aan. It is the same opening
in the Book of Revelation. The mandate is divinely given
to John that he shall write “the revelation of Jesus
Christ, which God gave him to show unto his servants”,
and John, like Aan, bears “witness of the word
of God”, which was primarily personalized in Iu as
the son of Ptah at Memphis.
The
revelation of Taht-Aan in the Ritual begins with the
resurrection or coming forth in
Amenta from the life on earth.
The opening chapters contain the words which bring
about the resurrection
and the glory, the recorder of which is Taht-Aan. It is
Aan, as writer, who effects the triumph of Osiris
over his adversaries
on the day of weighing words, or on the judgment day. “Ra
issued the command to Aan that he should effect the triumph
of Osiris against his adversaries, and the command is what
Aan hath executed” in writing the
Ritual (ch. 1). The Revelation of John is termed “the
Revelation of Jesus Christ, which God gave him to show unto
his servants; and he sent and signified it by his angel unto
his servant John, who bore witness of the Word of God and
the testimony of Jesus Christ, of all things that he saw” (Rev.
I. 1, 2). Jesus is accompanied by the seven great spirits
whose place is before the throne of God. As Egyptian these
were the seven servants or seshu of Horus. Thus “the
Revelation of Jesus Christ” was given to John by God
the Father “to show unto his servants”, the
first of whom are the seven spirits which are before his
throne. This is the same as the revelation of Horus that
was given him by Ra to be written down by Taht-Aan, the
scribe of the gods. Therefore we hold that John the divine,
as seer
in the isle of Patmos, is a form of Aan (or Taht) upon
the Mount of Glory in the [Page
693] Isle
of Flame. Not only are the seven seshus of Horus given to
Jesus as his servants in Revelation; they are also grouped
around him in their various characters by name, as (1) the
seven spirits of God; (2) the seven as spirits of fire; (3)
the seven as stars; (4) the seven as eyes; (5) the seven
as golden lampstands; (6) the seven ruling powers, as heads
of the dragon; (7) the seven as angels of the seven churches.
Thus
the book ascribed to John the divine purports to
contain “the
Revelation of Jesus Christ”=Horus, that was given
him by God the Father to show unto his “bond-servants”,
and these bond-servants answer to the seshu or servants
of Horus in the original scripture. The subject-matter
of this revelation is sent by Jesus to “his servant
John, who bore witness of the Word of God and of the
testimony of Jesus Christ” to be set forth as
a prophecy of things about to happen that were seen
by him in vision; but which had been unfolded by
the mystery-teachers of the heavens in an indefinitely
earlier time, and in accordance with the gnosis by
means of which alone it could be understood.
For
the Hebrew versions of the astronomical mythology in
Revelation and in the Book of Enoch could not have
been comprehended while the world lasts without the
restitution of the Egyptian original as gloss and guide.
Enoch, like John, was in the spirit. His internal sight
was opened, and he beheld a vision which was in the
heavens. But his vision was
admittedly astronomical. In it he “beheld the secrets
of the heavens and of paradise according to its divisions” (ch.
41). The record of his visions is called “the book
of the revolutions of the luminaries of heaven”; and
is said to contain “the entire account of the
world for ever, until a new work shall be effected, which
will be eternal” (ch. 71). Enoch
says, “I beheld the ancient of days, whose head was
like white wool, and with him another whose countenance resembled
that of man”, and who is called the “Son of Man” in
contradistinction to the “son of the woman” (ch.
46). “I beheld the ancient of days, while he
sat upon the throne of his glory, and the book of the living
was opened in his presence, and while all the powers which
were above the heavens stood armed and before him” (ch.
47, 3). Enoch was “elevated aloft to heaven”.
He saw the new Jerusalem. It was a spacious habitation built
with stones of crystal, with walls and pavement all of crystal.
He saw that the new heaven contained an exalted throne, the
appearance of which was like that of frost. To look upon
it was impossible. One great in glory sat upon it, whose
robe was brighter than the sun, and whiter than the snow.
No mortal could behold him. “Then the
Lord with his mouth called me, saying, Approach hither, Enoch,
at my holy word” (ch. 14)
He sees the giants who had been the watchers in heaven as
rulers of the seven colossal constellations of the heptanomis
in “their beginning and primary foundation” (ch.
15). Seven watchers are called up for judgment, and when
tried are found to have been unfaithful to their trust
because they came not in their proper season. They are
judged, found
guilty, and cast down into the flaming abyss like the seven
mountains overthrown in Revelation.
There
is also another great judgment day commemorated in
the [Page
694] Book
of Enoch. This is the judgment of the seventy. Enoch
says, “I saw the throne erected in a delectable
land. Upon this sat the Lord of the sheep, who received all
the sealed books, which were opened before Him. Then
the Lord called the first seven white ones, saying,
Take those seventy shepherds; and behold, I saw them
all bound, and all standing before Him. First came
on the trial of the stars. Then the seventy shepherds
were judged, and, being found guilty, were thrust into
the flaming abyss into which the primary seven had
been previously plunged” (Enoch, ch. 89). The
seventy were rulers, angels, princes, watchers, timekeepers,
here called shepherds in a heaven of ten divisions,
which preceded the twelve and the seventy-two. This
is the heaven of the Ritual, attained by spirits perfected
upon the mount of glory; the paradise of peace upon the summit
of Mount Hetep at the
“Atlantean pole” consisting of ten divine domains
which answer in the eschatology to the ten islands or celestial
nomes in the Astronomy. Thus, it is apparent that a great
judgment of Maat upon the mount, as represented in the
Ritual, was uttered in or at the end of the heaven in ten
divisions.
And this had previously taken place when the seven rulers
were overthrown, and the heaven in seven divisions passed
away.
The
day, or a day of judgment, was periodic, like the
deluge. It was the ending of a time, an age or aeon,
sometimes
called “the ending of the world” by those
who were ignorant of the sign-language. It was but
an ending of the world, according to the astronomical
mythology, when the time had come for “the dead to
be judged” and for “them that destroy
the earth” to be exterminated like the Sebau in the
Ritual. This ending was also announced by “a great
earthquake, when a tenth part of the city fell” (ch.
11, 13). There was a judgment annually in the solar mythos.
This is still celebrated yearly by the Jews: the same assizes
that were held each year or periodically in the Egyptian
great hall of dual justice. But the drama appears so tremendous
in the Book of Revelation because the period ending is on
the scale of a great year. It is not the ending of the world,
but of a great year of the world. It is the day of doom,
the “time for the dead to be judged”, upon
the hugest scale (11, 18). The last great day of judgment
is known to all the genuine books of wisdom commonly called
apocryphal, but the nature and mode of judgment were only
made known to the initiated in the mysteries. The great judgment
of all, like the great
“deluge of all”, was held at the end of the
great year of all, in the cycle of precession. At the termination
of this vast period it was the Judgment Day. Then followed
the conflagration by fire or the catastrophe by water,
or the subsidence of the mountains, islands, nomes, provinces
and other types of the Heptanomis; or the overwhelming
deluge
of the pole. The Revelation of John and of Enoch both preserved
a fragmentary version of the drama ascribed to Taht-Aan
as the mysteries of Amenta, such as: the mystery of the Great
Mother who sat on the celestial waters; the mystery of
the
dragon, with seven heads and ten horns, upon which the
woman rode; the mystery of the seven stars; the mystery of
the
first-born from the dead who rose again as the faithful
and true witness on behalf of God the Father. [Page
695]
In
the first place, the subject of Revelation was not
derived from the canonical gospels. The fundamental
matter existed ages on ages earlier. The cult of the
lamb and the bride is at least as old in the astronomical
mythology as the time when the vernal equinox entered
the sign of Aries, and the lamb of Sebek succeeded
the calf of Horus on the mount as the type of sacrifice
in the cult of the Sebek-heteps in Egypt (Nat. Genesis).
The doctrinal teaching of the mysteries is also partially
apparent in Revelation and in the other writings
ascribed to “John”. A fragment of the genuine pre-Christian
gnosis previously cited is retained almost intact in the
First Epistle of John, who says of Jesus the Christ, “This
is He that came by water and blood, not in the water only,
but with the water and with the blood. And it is the Spirit
that beareth witness, because the Spirit is the Truth, for
there are Three who bear witness, the Spirit, and the Water
and the Blood; and the three agree in one” (1 John
5, 6, 7, 8). After the poor pitiful apologetics of the
Patristic obfuscators in this, as in a myriad instances,
it is a comfort
to touch the truth upon Egyptian ground. Horus came by
water, as the child of the mother and bringer of food,
when he was
represented by the papyrus-shoot, or by Ichthus, the fish
of the inundation. He also came by blood as the incarnate
mortal child of Isis. Lastly, in his second advent, Horus
or Iusa came in the spirit as the only-begotten son of
Atum-Ra, the holy spirit, who was the father of spirits
in the Egyptian
eschatology.
In
Revelation it is said, “Be thou faithful unto
death and I will give thee a crown of life” (Rev.
II. 10). The crown of Horus was the crown of life that was
the gift of his father Tum. Horus was lord of the diadem.
Through him the deceased is made master of the double
crown. The Son of Man has on his head a golden crown
(Rev. XIV. 14). The double crown worn by Horus of the
kingly countenance is magnified into many crowns upon
the head of the Logos or “word of God” in
Revelation (XIX. 12). It was Atum who conferred the
crown of triumph on the faithful followers of that
example which was set before them by his son.
“Thy father Tum hath prepared for thee this beautiful
crown of triumph, the living diadem which the gods love,
that thou mayst live for ever” (ch.
19, Renouf). Deceased, in presence of the great cycle of
the gods, is the “great one who seeketh the crown” (ch.
133).
“He followeth Shu and calleth for the crown” (ch.
131). “He arriveth at the Aged one, at
the confines of the mount of glory, and the crown awaiteth
him. The Osiris raiseth it up”
(ch. 131). This crown of life was always in view, not only
to the mind’s
eye; it was also figured as an object-picture to the climbers
up the mount
of glory. Probably our Corona
Borealis is an extant representative
of the ancient constellation that was imaged as the crown,
which, when figured
in the stars that never set, was a likeness of the eternal
diadem that was conferred on those who had attained the
mount of glory. It was an Egyptian practice to place a
floral crown
upon the mummy in the sheta or coffin. The mummy of Aahmes
I, the first king of the eighteenth dynasty, was found
to have been garlanded with roses for its burial. The “chapter
of the crown of triumph” (Rit., ch. 19) shows the
continuity of the custom in the nether-world, where the [Page
696] garland
of earth becomes the crown of triumph for eternal wear.
In the Ritual the judgment is designated that of the clothed
and the naked. The righteous are clothed in the white robe
of the worthy by the hands of Taht, and the wicked are
synonymous
with the naked in antithesis to those who are the clothed.
There is a comment on this in Revelation, “Blessed
is he who watcheth and keepeth his garments lest he walk
naked and they see his shame” (Rev. XVI. 15). The
ransomed spirits in the Ritual who are redeemed from the
mummy condition and all the ills of the corruptible flesh
put on the pure white robe of righteousness, called the vesture
of truth, which is given to them by Taht for their entrance
into and coming forth from the boat of the sun. And being
assimilated to Horus, who fought his battle against Sut with
a branch of palm, the symbol of victorious renewal of life,
the righteous also have the branch of palm given to them
as typical of their conquest over death and Hades. The crown
of triumph and eternal life, which is called the crown of
Makheru as an emblem of the word made truth, is placed by
Atum on the brows of those who are justified because they
were faithful unto death and thus have won the crown of life,
to live for ever with their God in heaven since they lived
for God, for truth, for right, for justice, and humanity,
on earth (Rit., ch. 19, 1-3). In one chapter of the Ritual
it is said of the deceased, “The mouth of N has been
thirsty; but he will never hunger nor thirst any more; for
Osiris-Châs delivers him and does away
with hunger”. In Revelation it is said “they
shall hunger no more, neither thirst any more, for the lamb
which is in the midst of the throne shall be their shepherd,
and shall guide them unto fountains of the waters of life” (Rev.
VII. 17). These take the place of the water-spring and the
vases in the Ritual (ch. 178). A second death is spoken of
several times, called the “Extinction of the Adversaries
of the Inviolate God”, “on the night when
judgment was passed on those who are no more” (ch.
18). Those who suffer the second death are also spoken of
as those who are buried for ever. That is, they have no part
in the resurrection from Amenta. The deceased says in ch.
42 “I am he who dieth not a second
time”. In the rubric to ch. 135 it is said of the
defunct “he dieth not a second time in the
nether-world”. In Revelation (XX) it is proclaimed
that the part of the condemned guilty shall be in the lake
that burneth with fire and brimstone; which is the second
death. This, in the Ritual, is the lake or tank of flame
in which the evil Sebau and the enemies of the good being
are annihilated or extinguished for ever.
On
the judgment day, in the Ritual, those that overcame
are those who passed in triumph through the searching
examination of the judgment-hall. As we read in Revelation, “he
that hath an ear, let him hear what the spirit saith.
To him that overcometh, to him will I give of the hidden
manna, and I will give him a white stone, and upon
the stone a new name written, which no one knoweth
but he that receiveth it” (ch. 2,. 17). This
was given to the initiate both in the totemic ceremonies
and religious mysteries. In the mysteries of Amenta
a white stone, or “a pillar of crystal” is given
to the initiate. As he comes forth in triumph from the examination
he is asked what the judges have awarded him, and he replies “a
flame of [Page
697] fire
and a pillar of crystal” (ch. 125). It is said of
the Lord and his servants
“his name shall be upon their foreheads”. In
the Ritual “the name of Ra is upon the Osiris
(ch. 130), and his token of honour is on his mouth”.
This is said in the book of life, which is here called “the
book by which the soul is made to live for ever”.
It is also said that the Osiris has been initiated in the
mysteries, but he “hath not repeated what he hath heard
in the house of the God who hideth his face” (Rit.,
ch. 133). He keeps the secret sacredly. But the original
book of life was no mere volume in which a name might be
written. The words of power in the Ritual were derived from
the Holy Spirit itself by Horus, and inscribed by Taht for
human use. These divine words were to be made truth in the
life lived on earth, so that the spirit, when it entered
the hall of judgment, was, as it were, its own book of life,
written for the all-seeing eye. It did not live because Osiris
died, but because the divine words or immortal seed had quickened
and taken root, and been fulfilled=made truth in the individual
human life (Rit., ch. 94) as the gnosis of Salvation. In
Revelation we read of the voice which was heard from heaven, “I
heard it again speaking with me, and saying,
‘Go! take the book which is open in the hand of the
angel that standeth upon the sea and upon the earth.’ And
I went unto the angel, saying unto him that he should give
me the little book. And he saith unto me, ‘Take it,
and eat it up; and it shall make thy belly bitter, but in
thy mouth it shall be sweet as honey.’ And I took
the little book out of the angel’s
hand, and ate it up; and it was in my mouth sweet as honey;
and when I had eaten it, my belly was made bitter” (Rev.
X. 8-11). A mode of obtaining knowledge by swallowing the
book was also employed by Ptah-Nefer-Ka in the Egyptian “Tale
of Setnau”. “He placed
a new piece of papyrus before him. He copied each word which
was on the roll. He had it dissolved in water. When he saw
it dissolved he drank it. He (then) knew all that it contained” (Records,
vol. IV, p. 138). In the original rendering the book of
life was figuratively the food of soul. In the Hebrew version
the book of life is turned into an edible and eaten actually
as a result of literalising the ancient gnosis. It was
not
a man named Jesus who was crucified in Egypt as the Lord
(Rev. XI. 8). These are the mysteries of Amenta, and the
Egypt signified is the Egypt of that nether-world. It is
the place of burial in the sandy realm of Sekari that will
account for the streets that were choked with dead bodies.
The lord who was crucified in that Egypt was Ptah-Sekari,
in the cult of Memphis, Osiris in the religion of Abydos
and Iu at Annu. The “crucified” belongs to a
later terminology. The cross as Christian was preceded by
the Tat; the cross of Ptah or of Osiris-Tat — the god
who was immanent in the wood or tree of the cross, and
who gave up his life periodically in or on the cross as
the sustainer
of the universe. In the mysteries of Amenta, the Tat-cross
was annually overthrown and re-erected as the symbol of
salvation; and it was there the Lord was crucified in Egypt.
A brief
synopsis will suffice to show that the Book of Revelation
contains a version of the astronomical mythology which
was derived from the Egyptian wisdom. The vanishing heaven
is
the celestial heptanomis that was formed in seven astronomes,
on seven hills, or seven islands, which [Page
698] sank
and passed away like the lost Atlantis in the last great
deluge of all. The most ancient genetrix is reproduced
as the great harlot. She is the beast that sat upon the
waters
as a pregnant hippopotamus. Her seven “sons of the
thigh” are here as the seven kings who were made
drunken with the cup of her fornication or promiscuous sexual
intercourse. These, as powers, are the seven heads of the
scarlet-coloured beast or solar dragon upon which the woman
rode. By a change of type, the scarlet-coloured beast becomes
the “Scarlet Lady”
of later theology; the woman in red being substituted for
the red water-cow. The Great Mother is now denounced as the
great whore living in adultery with her own children who
originated in the seven elemental powers, to pass through
several phases of phenomena as the seven with Anup, with
Ptah, with Horus, or with Jesus and with Ra. In Revelation
the mother of mystery is called “Babylon the Great,
the mother of harlots and of abominations of the earth”,
who has the name of mystery written on her forehead (XVII.
5). But there was an earlier Babylon in Egypt, known to
the secret wisdom, which is traditionally identified with
the
locality of Coptos, nominally the seat of Kep, the Kamite
mother of the mysteries. The mother of mystery did not
originate with the scarlet woman of Babylon (nor as the
red rag of
the Protestants), although the title of the Great Harlot
was applied to her also, who was the mother of harlots
and to whom the maiden-tributes were religiously furnished
in
that city. Hers is a figure of unknown antiquity in the
astronomical mythology, which was constellated as the red
hippopotamus
that preceded the Great Bear. The red hippopotamus (Apt)
had already become the scarlet lady in the Ritual. Hence
the Great Mother, as Sekhet-Bast, who is higher than all
the gods, and is the only one who stands above her father,
is called the lady
of the scarlet-coloured garment (Rit.,
ch. 164, Naville). The Kamite Constellation of the “birthplace” may
also serve to show cause why the “great
harlot” should have been abused so badly in the Book
of Revelation. The creatory of the Great Mother was depicted
in the sign of the meshken to indicate the place of bringing
forth by the cow of heaven whose “thigh” is the
emblem of great magical power in the hieroglyphics. The mother
of mystery also carries “in her hand a golden cup full
of abominations, even the unclean things of her fornication” (XVII.
4), such as the mystery
of fecundation by water, which was the primitive mystery
of Kep. This was symbolised in Egypt by the water-vase,
and constellated in the sign of Krater, the urn of the
inundation.
It has been shown that the gods of the Egyptian mythology
originated in seven elemental forces that were born of
earth, the mother of life, and who were then continued
in a variety
of characters as the primordial seven powers. These are
reproduced as the progeny of the mother-earth, where they
are called “the
kings of the earth” over whom “the first-born
of the dead” is to become the ruler (I. 5) as Jesus
in the Book of Revelation, the same as Horus (or Iu) in the
Ritual, the god; “who giveth light by means of his
own body” (ch. 83). The
astronomical mythology was taught in mysteries by the mystery
teachers of the heavens. One of the chief of these was “the
mystery of the seven stars” ; the seven that are
described in the Ritual as “the seven glorious ones, [Page
699] “the seven
spirits of fire”, “the
seven great spirits”, who are also termed “the
lords of eternity”. As never-setting stars the
seven were beyond the bounds of time; hence they became the
witnesses for eternal continuity. Thus seven stars that never
set were made a group of witnesses for the eternal in the
eschatology. These in the Book of Revelation are the seven
spirits of God, the seven spirits of fire, the seven eyes,
the seven golden lamps, or lampstands; as variously typified
“before the throne” on the celestial summit.
Certain
deities in the Ritual are called the Khabsu gods
of light, or of the lamp. When the risen Osiris passes
over heaven unto the west, it is said the Khabsu
gods
of the lamp rise up to greet him with their acclamations. “Acclamation
cometh from the mount of glory, and greeting from the
lines of measurement” (Rit., ch. 130 and 133).
This is when the light arises in Kher-Aba and the child, “he
of the strong cord”, is re-born upon the mount
of
resurrection (ch.
136A). The number is not directly given in the “Book of the Dead”. But
the gods of the lamp are obviously reproduced in “Revelation” as
the spirits of the golden lampstands, whether as the group of seven or as the “two
witnesses”, which are “the two
olive trees and the two lampstands standing
before the lord of the earth” (Rev. XI. 4). The
word Khabsu is the name for a lamp, but, in the present
instance, the determinative shows that a heavenly body
is meant. Also,
if a plausible correction, made by Renouf, be allowed,
there were Khabsu trees upon the mount of glory as well
as deities
of the lamp. Khabsu is the well-known name of a sacred
tree (Renouf, Rit., ch. 133, Note 4). This may be compared
with
the two olive trees in Revelation, which were also two
lampstands, as the two witnesses whom we shall identify
with Anup the
stellar god upon his mountain, and Taht-Aan as the lunar
lamp of Ra. Moreover, the word Khabsu signifies the soul
or spirit as well as the star. Hence it is probable that
the seven stars called spirits, the spirits of God, and
spirits of fire, were represented by the seven Khabsu stars,
or lamps,
which were held in the hand of the young solar god as head
of the seven, whether as Jesus or as Horus. No matter how
these things were shown, or are said to have been shown,
to John in Patmos, what we are concerned to know is their
fundamental significance and to identify them with the
lesser or greater mysteries, which are the mysteries of
Taht-Aan
in the Egyptian Book of the Dead.
The
writer John, who follows afar off in the wake of
Taht-Aan, makes an attempt at showing some of the mysteries
in
his Book of Revelation. Amongst the more prominent
are (1) the mystery of the seven stars; (2) the mystery
of the woman, and the beast with seven heads; (3)
the mystery of the two “witnesses” and the
four “living creatures”; (4) the
mystery of the war in heaven; (5) the mystery of God (X.
7); (6) the mystery of renewal in the ancient heavens
when every isle and mountain vanished and the heptanomis
passed away. In the mysteries of Amenta there is a
resurrection of the body-soul, or manes, and a transformation
into spirit. This was on the day upon which the god
in spirit, Ra, calls from heaven to the mummy-Osiris
in Amenta. This summons to the transformation of the
mummy into spirit, “Come thou hither!” or “Come
thou to me!” (in “Pistis Sophia” it is
“Come thou to us!” ), that was [Page
700] uttered
in the mystery of Tattu, is repeated and applied to John
in Revelation as the mode of resurrection into the spirit.
John says: “I saw
and beheld a door opened in heaven, and the first voice
which I heard, a voice as of a trumpet, speaking with me,
one saying, ‘Come up hither,
and I will show thee the things that must come to pass
hereafter' “.
Obviously this was the transformation into spirit that was
represented in the mysteries. Hence the saying of John, “Straightway
I was in the spirit” (Rev. IV. 1, 2), as was the Osiris
at the call of Ra (Rit., ch. 17). This cry of “Come”
is repeated by each of the four “living creatures”,
who are the same in the mount that the divine powers, Amsta,
Hapi, Tuamutef, and Kabhsenuf, were in the resurrection
from Amenta (Rit., ch. 1).
John
says “there came one of seven angels that had
the seven bowls and spake with me saying: ‘Come
hither, I will show thee the judgment of the great
harlot that sitteth upon many waters; with whom the
kings of the earth committed fornication’ “ (ch.17).
The kings of the earth were the seven spirits of earth
who were at once the children and the consorts of the
mother in accordance with the primitive polyandry. “I
will tell thee the mystery of the woman, and of the
beast that carried her, which hath the seven heads
and the ten horns. The beast that thou sawest was and
is not; and is about to come up out of the abyss, and
to go into perdition”. That is following the final
judgment. It is explained that “the woman
whom thou sawest is the great city, which reigneth over the
kings of the earth”. This was
the kingdom of the seven (Rit., ch. 17), who ruled with the
Great Mother in the celestial heptanomis. Some light may
be shed on the mystery of the four-and-twenty elders, seated
on their four-and-twenty thrones, by the Egypto-gnostic gospel, “Pistis
Sophia”. In this
cryptic work the “mysteries” are said to be
four-and-twenty in number. The mystery of God the Father
is the first, the mystery of God the Son is last. These
two are the first and the last in Revelation, the closer
and
opener of Amenta in the Ritual. And all the twenty-four
are included in the one great, unique, ineffable mystery
of the
Father, manifested by the Son, as the dove, or the calf,
or the lamb, upon the mount of sunrise in the mythos, and
on the stellar mount of glory in the eschatology.
In
Revelation the heaven in seven divisions comes to
an end when the seven thunders have uttered their voices
and the seventh angel has sounded the trumpet of
doom.
Then was “finished the mystery of God, according
to the good tidings which he declared to his servants
the prophets” (Ch. x., 7), which shows the interpretation
of the Kamite astronomical mythology by means of biblical
prophecy concerning the coming Messiah. The heaven
that
“was removed as a scroll when it is rolled up, and
every mountain and island were moved out of their places” (ch. vi.
14, 15), is also imaged as a book which had been closed and
sealed with seven seals. This was the book of doomsday; the
record possibly kept for six-and-twenty-thousand years. The
book is seen in the right hand of him that sits upon the
throne, “a book written within, and on the back close-sealed
with seven seals” (ch. v. 1, 2).
We may not have all the necessary details for perfecting
the parallel and proving the prototype to have been Egyptian,
but we observe that in the end of the world or the [Page
701] “subsidence
of a country”, described in the “magic papyrus” (Records,
vol. X, 151-2) as an overwhelming deluge, there is mention
made of “the seven great dungeons that were
sealed at the time with an eternal seal”. It is also
evident that these seven dungeons were sealed singly one
after the other, as it is said of the evil beings who are
at the time submerged: “What is immersed, do not let
it pass out! Seal the mouths, choke up the mouths, as the
shrine is sealed up for centuries”. There is an echo
of this in Revelation (Ch. x).
“And when the seven thunders uttered (their voices)
I was about to write: And I heard a voice from heaven saying, ‘Seal
up the things which the seven thunders uttered, and write
them not’ “.
The record is to be sealed not only for centuries, but
with the seal of eternal
silence, or, as it is imaged, with the sevenfold seal.
Seven times over in the great year the typical catastrophe occurred. The station of the
pole was changed. The island was submerged, the mountain was dislimned. Then was the
day of judgment when one of the seven dungeons of eternal doom was sealed, and this
was repeated until there were seven altogether. It is in this papyrus that the ark or shrine
of seven cubits is superseded by the ark of eight cubits, and the heptanomis of Sut is to
make way for the octonary of Taht. In Revelation the heptanomis of seven astronomes is
symboled by the book of judgment sealed with seven seals. Seven seals are broken for the
opening of the book. Seven angels sound upon seven trumpets. Seven thunders utter their
voices. Seven plagues are loosed by the seven angels from the seven bowls of the wrath
of God. Seven kings are overthrown, and seven mountains pass away, at this the final
judgment of the great harlot and her seven children of the thigh; her meskhen, or other
“unclean things of her fornication” that were set in heaven as primitive uranographic signs,
by those whose learning came to be unintelligibly interpreted
and unintelligently abused by the ignorant fanatics of a
later religious cult.
At the end of each three thousand seven hundred years in the cycle of precession the
pole-star changed, or, as represented, a star fell from heaven. Thus, when the second
angel sounded, a mountain (one of the seven) sank down flaming to be quenched in the
celestial sea. This was one of the seven mountains upon which the ancient harlot sat. At
the same time a great star fell from heaven, which was one of the seven pole-stars. When
the fifth angel sounded another pole-star fell. The fall of the total seven has not been
followed out one by one in stars. But the fall or wreck of the heptanomis piecemeal has
been otherwise described; Enoch saw it as seven blazing mountains overthrown. Seven
types of the overtoppling mount or station of the pole may be assigned approximately: (1)
to the mount of the hippopotamus (or northern crown); (2) to the mount of the dragon; (3)
the mount of the ape; (4) the mount of the jackal (or dog); (5) the mount of the bird
(cygnus); (6) the mount of the tortoise (or lyra); and (7) the mountain of mankind.
To
revert for a moment to the beginning of the Book,
the drama opens in Revelation the same as in “the
Book of the Dead”, with “the resurrection
and the glory” of the coming
Son. “Behold He cometh with the clouds, and every eye
shall see Him”. It is the risen [Page
702] Lord
of Resurrection who says: “I was dead, and behold I
am alive for evermore, and I have the keys of death and of
hades” (Ch. i. 18). This is Horus of the resurrection
risen from Amenta in his triumph over death and hell or Sut
and Akar. He proclaims himself to be the all-one, Har-Sam-taui-Neb-Uâ.
Jesus, like Horus, is the “faithful witness” for
the Father, the first-born of the dead and the ruler of
the kings of the earth who were the seven elemental powers
that
were born of the ancient mother, and afterwards elevated
in another character to the sphere, as spirits in glory,
and lastly, as the seven lords of eternity. Risen Horus
comes as the anointed only-begotten son of God; His revelation
is to make known the Father which is in heaven as the God
in Spirit. We learn from Irenaeus that the
Egypto-gnostic Christ (or Horus) came to teach the seven
powers who preceded him and who had no knowledge of the
Father, and to create in them the desire to investigate
the divine
nature and to make that nature known. This was the revelation
through the Christ who is the “faithful witness, the
first-born of the dead, and the ruler of the kings of the
earth”, who taught it as a mystery of revelation.
The secret of the mysteries was with Aan. The mysteries of
Amenta in the Ritual are chiefly eschatological. But some
of them are plainly astronomical. In one of the texts it
is said of Taht-Aan, “And now behold “ Taht in
the secret of his mysteries. He is the maker of endless reckonings” (ch.
130).
As
Egyptian, the day of judgment was the day of reckoning,
and the books were kept by Taht-Aan, who was called
the reckoner of all things in earth and heaven. An
item in
precession is likewise recognisable in Revelation in the
statement concerning the seven rulers of the heptanomis. “They are seven kings: the five are fallen, one is, the other is not
yet come” (XVII. 10). There is a date in the statement as it stands.
The time indicated is that of the sixth pole-star, which
as here reckoned out was the pole-star Vega in the
constellation of the lyre or tortoise some fourteen thousand
years ago.
The “mount
of glory” has been well preserved in the “Revelation
of John”. It is described
as a throne set in heaven with “one sitting on the
throne, and round about the throne were four-and-twenty thrones,
and upon the thrones were four-and-twenty elders sitting
arrayed in white garments; on their heads were crowns of
gold” (Ch. iv. 4). And in the midst of the
elders was the lamb “standing on the mount Zion”,
which shows the identity of the throne and mount and astronomically
with the zodiacal sign of Aries. The mount in Revelation
has been turned into the throne of the Father and the Son,
but it is the same throne as that of Osiris, from beneath
which the water of life wells up, with the four genii standing
before the shrine. These become “the four living creatures
full of eyes”, around the throne, in the four
corners of the mount. The probability is that the four-and-twenty
elders had been objectified in the astronomy by four-and-twenty
stars, which represented twenty-four divine judges who
appear in the Babylonian calendar. These were twenty-four
zodiacal
stars, twelve to the north and twelve to the south (Diodorus,
II, 30; Sayce, Hibbert Lectures, p.
72). As characters in the Egyptian wisdom, the earliest pre-solar
powers were [Page
703] called
the old ones or the elders. As Egyptian, they are traceable
to the two different groups of the twelve described in “Pistis
Sophia” as the subject of four-and-twenty mysteries.
These were the twelve who had their thrones as rulers (or
aeons) in the zodiac and the twelve as spirits with Horus-Khuti,
lord of spirits, in the harvest-field or heaven of eternity.
The
Mount is indeed the place of congregation, not only
for the spirits of the just made perfect, but also
as the final gathering-place for all the principal
personages in the Pantheon of the Kamite mythography.
The old great mother and her seven sons are there;
the seven great spirits or the glorious ones, the
Khus with Horus-Khuti; the four who kept the quarters
as
Egyptian gods or powers ages before they were christened “angels” ;
the twelve as rulers in the zodiac; the dragon, the
woman with child, and others, which are identifiably
Egyptian, are all included in the astronomical imagery
of the Celestial Mount. The seven Halls, Arits or watch-towers
assigned to the seven spirits in the Great House of
Osiris, are utilised as the seven churches which are assigned
to the seven angels in the Book of Revelation. The
seat of justice in the solar mythos was shifted to
the point of equinox, and the balance was erected on
the later mount of glory in the zodiac. This is the
mountain of Amenta in the eschatology. It is described in
the Ritual (ch. 149) as the exceeding high mountain
of the nether-world, the top of which touches the sky.
Whether stellar of solar, this was the mount as judgment-seat. “And
I saw a great white throne, and him that sat upon it.
And I saw the dead standing before the throne, and
the books were opened; and the dead were judged out
of the things which were written in the books, every
man according to their works” (Rev. XX. 11-14). In
the Ritual, it is said, the gods “fashion
anew the heart of a person (in spirit) according to what
he hath done”, i.e., according to his
works, in the body (ch. 27 and 75). There is also a
call to judgment in the Ritual (ch. 136B). “Come! come!
for the Father is uttering the judgment of Maat”,
says the speaker, who is Horus in the Osirian myth and
Iu in the cult of Atum-Ra.
There
is a description of the books being brought into
the judgment-hall upon the Mount. “Oh, thou who callest out at thine evening hours, grant
that I may come and bring to him (the Father) the two jaws
of Rusta, and that I may bring to him the books which
are in the
celestial Annu, and add up for him his hosts”.
Bringing away the jaws of Rusta is equivalent to carrying
off “the
broken bonds of Death and of Hades” by him who was
dead and is alive for evermore (Rev. I. 18). He who has conquered
death and hell and carried away the gates of the prison-house
has also vanquished the evil dragon. He exclaims, “I
have repulsed Apap and healed the wounds he made”.
There was a great Egyptian library at On or Annu, the Greek
Heliopolis. Hence in heaven itself, or the Celestial City,
the books of Taht were kept in Annu. Thus, speaking of the
judgment, the Osiris says: “Grant that I
may bring to him, the Judge, the books which are in Annu,
and add up for him his heavenly hosts”. The deceased
says: “I am come to thee, O my Lord, that I may
look upon thy glory. I know thee, and I know the names
of the
forty-two gods who make their appearance
with thee in the hall of righteousness”.
But in the papyri [Page
704] of
Ani and of Nunefer, the judges or assessors in the Maat
appear as Twelve in number sitting on twelve thrones instead
of
the forty-two, or the twenty-four, which offers a prototype
for twelve judges on the twelve thrones in Revelation and
in the canonical gospels. In one of the pictures to the
Ritual Horus stands upon the Mount in presence of his father
as
the calf, which was a type of sacrifice in the Osirian
religion earlier than the lamb (Naville, Todt, Kap. 108). “I
come”, says the speaker, “so that I may see
the process of Maat, and the lion-forms”.
These are the Kherefu=Cherubs (ch. 136B) stationed at the
seat of judgment on the Mount. “Let the fathers and
their apes (the spirits of fire) make way for me, that I
may enter the Mount of Glory and pass through where the great
ones are”. “Here is the cycle of the
gods”. “I poise for him”, the Judge, “the
balance, which is Maat”. “Come! come! for the
Father is uttering the judgment of Maat”. This was
the final judgment on the Mount, where the spirits of the
just were passed as perfected. The invitation to “Come,
come”, and hear
the judgments delivered on the day of doom, is equivalent
to the words in Revelation,
“Come up hither, and I will show thee the things which
must come to pass hereafter. Straightway I was in the Spirit:
and behold, there was a throne set in heaven, and one sitting
upon the throne”. “And I saw in the right hand
of him that sat on the throne a book written within and on
the back, close-sealed with seven seals” (Rev. IV.
1, and V. 1). It is said in the Ritual (ch. 133), “Rã maketh his appearance at the Mount of Glory with the cycle
of his gods about him. The strong one issueth from his
hidden dwelling”. “Be thou lift up,
O Rã, who art in thy shrine, on the day when thou discernest
the land of Maat” ; that is,
where the hall of judgment stands upon the Mount of Glory.
The ancient of days in the Semitic version is Ra, the solar
god, who typifies the eternal in the Ritual. He is called “the
aged one at the confines of the Mount of Glory” (ch.
131). He is the aged one upon his throne, as in the books
of Enoch, Daniel, and John the Divine. The ancient of days
together with the Son of Man preparing for the judgment is
described by Enoch. “At that
time I beheld the ancient of days, while he sat upon the
throne of his glory, while the book of the living was opened
in his presence, and while all the powers which were above
the heavens stood around and before him” (ch. 47, 3).
Another was present whose countenance “resembled that
of man”, and who accompanied the ancient of days. This
is the Son of Man to whom Righteousness (or Maati) belongs.
It is said of this great judgment in the Ritual, “The
glorious ones are rightly judged, and the evil dead are parted
off” (ch.
18). In the mysteries of the Ritual, “He that sitteth
upon the throne”, as the great judge in
Amenta is Osiris, with Horus as the beloved only-begotten
Son. But in the earlier cult at Annu, Atum-Ra was the judge,
as God the Father, with Iu-em-hetep as God the Son, that
is, as Iu the Su=Jesus the ever-coming Son. At the opening
of the book for the Judgment Day in Revelation we read, “I
saw a strong angel proclaiming with a great voice, ‘ Who
is worthy to open the book, and to close the seals thereof?’ “. ”And
one of the elders said unto me, ‘Behold, the lion that
is of the tribe of Judah, the root of David, hath overcome
to open the book and the seven seals thereof’ “(Rev.
V. 2, 5). This was the [Page
705] book
containing “the things which the seven thunders uttered” (Rev.
X. 4). The book therefore of Seven Great Mysteries. Now,
among the other writings ascribed to Taht there was a book
of the seven mysteries of Amenta, or of the seven festivals
with which the seven mysteries were celebrated. (1) The day
of the Monthly festival of the sixth-seventh; (2) The festival
of the fifteenth; (3) The festival of Uaka; (4) The festival
of Taht; (5) The festival of the birth of Osiris; (6) The
festival of Amsu; and (7) The festival of “Come thou
hither”. Thus there were
seven great mysteries corresponding to the seven festivals
for which the record was written. It is a book by which is
revealed all that has happened from the beginning, consequently
it was a book of Revelation that was written by Aan, the
divine scribe. By means of this book the Manes for whom it
was written can enter what John calls “the spirit”
by becoming a Spirit, so that the gods are able to come near
him and touch him, “for he
has become as one of them”. It is this book of Revelation
concerning the seven mysteries and their celebration of which
Aan is speaking when he declares it is to be copied in its
entireness and is not to be added to by commentaries. This
we cannot but associate with the book of the Seven Great
Mysteries that is sealed with seven seals in Revelation.
The book that was sealed with seven seals is a record of
all time, or of the seven ages in the cycle of precession,
that was kept by Taht the measurer, reckoner and divine recorder;
the god who “rescued the Atu from his backward course”,
and who “repeated the ancient
ordinances and words for the guidance of posterity” as
teller of time by means of the moon (Rit., ch. 128).
Seven
stars in a group were witnesses to the power that
was permanent at the pole, the power of stability,
of equilibrium,
and of the scales of justice which they served as “the
seven arms of the balance” on the day of judgment.
But there are “two witnesses”
particularly specialised in Revelation. These are said to
be “the two olive-trees and the two
lampstands standing before the Lord of the earth” (Ch. xi.
4). These two witnesses are to be met with in the Egyptian
judgment scenes. In the second tale of Khamuas, a scene of
the Osirian judgment is portrayed. The seven halls or mansions
of Osiris and the lords of eternity are here described as
the seven “arits” or watch-towers, the same as
in the Ritual (ch. 144). The seven are represented as a series,
the seventh being the last. It is said that,
“They entered the seventh Hall, and behold! Setme saw
the figure of Osiris the great god seated upon his throne
of fine gold, and crowned with his atef-crown”; “Anup
the great god
being on his left, and
the
great god Taht on his right, with the gods of the
council standing
in their places: standing and making proclamation”.
The Balance was set in the midst before them, and they
were weighing the evil deeds against the good deeds, the
great
god Taht (Aan) recording, with Anup giving the word to
his colleague (Griffith, Second Tale of
Khamuas, pp. 46, 48). These are
the prototypal “two witnesses” stellar
and lunar for the Father and son in the solar mythos. Taht-Aan
was the witness for Horus, the only-begotten son of the
father. In the mythos, which preceded the eschatology,
Taht-Aan was
the light of the world as the god whose luminary was the
moon. Read doctrinally, he was not the true light, but
he came that he [Page
706] might
bear witness to the true light. The lunar god was one of
the powers in nature that was born of the motherhood; whereas
Horus, of the resurrection, was begotten by the father,
and Taht bore witness that Horus, not Aan, was the true
light
of the world, and the one direct representative of the
father-god, who was Ra the holy spirit in the eschatology.
Horus (or
Iu) is the Word that was with God the Father in the beginning.
He is the only Son who issued from the Father; the Son
who converses with the Father; the Son who was instructed
of
the Father to reflect and reveal the nature of the God
in Spirit as the One Eternal Power. Anup may be traced
in Amenta
as the witness for Horus the child, who was the Word; Aan
is the witness for Horus the adult who is the word made
truth. Hence, he is the giver of the talismanic makheru;
also the
divine scribe who avouches the truth of the Word in the
writings. These, as Egyptian, are the “two
witnesses” who were present in the hall of judgment.
In
the astronomical mythology the earth was the coffin
of Osiris; the coffin of Amenta which Sut, the power
of darkness, closed upon his brother when he betrayed
him to his death. Then the four “living creatures” or “four
glorified ones” who rose again with Horus from
the dead were stationed at the four corners of the
coffin of the earth, in which Osiris as the elemental
god was buried. In the Egyptian drawings, the earth
is represented by the lotus or papyrus-plant on which
the four attendant spirits stand. This is equivalent
to the four corners on which a new heaven had been
based in the creation of Atum-Ra. These were four of
the primordial powers which had been the brothers of
Horus in the earlier mythos who are now called his
children, when Horus is said to have “come
to light in his own children”. This is in the resurrection
as it was rendered in the Osirian eschatology (Rit., ch.
112). Thus, when Horus rose again upon the mount of resurrection
in Amenta he was accompanied by the spirits of the four corners
with whom his fold was founded (Rit., ch. 97). The scene
of the mystery on the mount is reproduced in the Gospels.
According to Matthew, when Jesus “opened his mouth” to
deliver the Sermon on the Mount, only four of the disciples
accompanied him. These were Simon-Peter, Andrew, and the
two brothers John and James (Chs. iv,v and x).
The Kamite four are also reproduced in Revelation as the
four
living
creatures. “The
first creature like a lion, the second creature like a calf,
and the third had the face of a man, and the fourth creature
like a flying eagle” (Ch. iv, vii). As
Egyptian, they are also four great spirits at the four corners
of the mount; and in Revelation they are the “four
angels standing at the four corners of the earth, holding
the four winds of the earth” (VII. 1). Also, their
names under each form of the four are the same. In their
primary form they are the “four living creatures” with
the eyes, which, as Egyptian, are ape-headed, jackal-headed,
bird-headed and human-headed. In a secondary phase they
were given the human figure; and both forms of the four
are repeated
in the Revelation of John. According to Revelation, the
four living creatures are full of eyes, round about and
within,
and they have no rest day and night, as they were moving
round for ever with the sphere. Being astronomical figures,
the eyes of these were stars. And in the Ritual, the four
are eyes or stars to the four quarters. The vignettes to
ch. 148 show them as the [Page
707]
four
eyes, or guiding-stars, one to each quarter: north, south,
east and west.
When
the heptanomis, or heaven in seven divisions, passed
away, as rendered in the mysteries of the astronomical
mythology, the seven ruling powers were fabled to
have fallen, as described by Enoch in his book of the
heavens.
But in another representation the powers of the seven
were unified in one great sovereign power. This was
assigned to Horus, the primordial solar god who was
born of the Old Mother as one of the seven that were
unified in him, and re-born as Horus of the resurrection.
Horus, in his earliest image, was the crocodile-headed
Sebek, as the fish of the inundation, and the crocodile
was the Kamite prototype of the solar dragon. The
seven powers were variously portrayed as seven stars,
seven
eyes, seven spirits, seven islands or mountains on
which the “woman” sat;
seven uraeus-deities, seven fins of a fish. According
to the ancient wisdom, or the gnosis, says the writer, the
seven heads of the beast on which the woman sitteth are seven
mountains, and they are also seven kings, elsewhere called
the kings of the earth, the kings who committed fornication
with the woman, and were made drunken with her wine.
“I will tell thee the mystery of the woman and of the
beast that carried her, which hath the seven heads and the
ten horns. The beast that thou sawest was, and is not, and
is about to come up out of the abyss, and go into perdition.
And they that dwell on the earth shall wonder, when they
behold the beast, how that he was, and is not, and shall
come!” The
seven heads of the beast “are seven kings”,
that were rulers in the celestial heptanomis.
“Five of these are fallen, the one is, the other is
not yet come. And when he cometh he must continue a little
while”.
There
would have been no dragon with seven heads but for
Sebek the crocodile-headed deity, whom we look upon
as the oldest type of the solar Horus in the Egyptian
mythology. The seven powers born of the Old Mother
as the spirits of earth or gods of the elements,
here called the kings of earth, were compounded into
one
great power as the sun-god Horus who preceded Ra.
This was the crocodile-headed Sebek in relation to
the ancient
Mother, and thus the crocodile became the solar dragon,
upon which the woman rode; the seven powers being at
the
same time seven kings and also seven mountains “on
which the woman sitteth”, each type being a representative
of the celestial pole. The goddess Apt, who is the
female dragon, inasmuch as the crocodile was one of
her zootypes, is called “the Great Mother of
him who is married to his mother”, that is,
to Sebek-Horus, the crocodile or dragon as male. He,
as child of the Great Mother, was made her consort
in the mythos of the mother and child. He became the
husband of the mother as the divinised adult, and seven
powers are equal to the seven heads of the male dragon
or crocodile. By the bye, there is an Egyptian talisman
or fetish in the Berlin Museum composed of a sevenfold
figure of the crocodile. The crocodile was an image
of the god Sebek, being the prototypal dragon; and
seven crocodiles are equivalent to the beast with seven
heads, on which the woman rode, in the Book of Revelation,
as the great harlot of primitive promiscuous intercourse
(Erman’s Egypt, p. 149). During the changes
that occurred in heaven, the [Page
708] seven-headed
beast on which the woman rode is represented as losing
one of its seven heads. Thus, the change of type from an
image of the beast to that of the human figure which
occurred when the crocodile-head of Sebek was replaced
or added to by the head of the human Horus is plainly
indicated. It was given to the second beast, or to
the first beast in a second character, that an image
should be made to the beast who had the stroke of
the sword, and lived. “And it was given unto him
to give breath to it, even to the image of the beast,
that the image of the beast should both speak and cause
that as many as should not worship the beast should
be killed”. Naturally, the image that could
speak was of the human type, as is Horus
An-ar-ef when portrayed as the seventh of the group who
were represented in the image of the beast before the human
figure
was adopted for “the first beast whose death-stroke
was healed”. Thus the beast that came up
out of the waters, called the sea, as a crocodile, or dragon,
having ten horns and seven heads, and upon his horns ten
diadems, was smitten unto death, as it seemed, in one of
its heads: “And I saw one of its heads, as though it
had been smitten unto death; and his death-stroke was healed;
and there was given to him a mouth speaking great things” (Ch. xiii,
5). The beast that came up out of the sea is the solar
dragon under two different types, but in both characters
it is the
dragon or crocodile. In the first, it has seven heads and
ten horns, and is like unto a leopard, and his feet are
as the feet of a bear, and his mouth as the mouth of a
lion.
In the second shape he had two horns like unto a lamb,
but he spake as a dragon (Ch. xiii, 11). This was Sebek,
who, under one type, was the crocodile, and under the other,
a
lamb.
The dragons are somewhat mixed in Revelation. There are
five
altogether: (1) the Apap-dragon (Ch. xii, 9); (2) the
dragon that gave power and dominion to the beast (Ch. xiii,
2);
(3)
the dragon on which the woman rode; (4) the lamb that spake
as a dragon; (5) the dragon constellated in Draconis as
a uranographic sign in heaven. There was at first no human
type in the septenary of powers. They were figured as seven
serpents, seven hawks, seven apes, seven crocodiles, or
other
forms of the typical seven, but with no human head amongst
them; when there was as yet no Horus as the human child,
or Atum as the divine man, all seven had been imaged by
zootypes. But in the later mythos the human type was introduced,
as
that of Horus, the child of the Virgin Mother. The seven-headed
beast then lost one of its pre-human heads. Sebek-Horus,
the crocodile or dragon-headed, was changed into the human
Horus. As crocodile, he was the child of Apt. As Har-si
Hesi, he became the child of Isis in a human guise. Thenceforth
the human type was one amongst the seven, and the beast, qua beast,
lost one of its original heads, which, as Egyptian, was seen
to be replaced by the human type when the wound was healed.
The
acclaiming of Horus or Jesus above the seven previous
powers is a subject of the first chapter in Revelation.
He is exalted as “the first-born of the dead”.
This is “the faithful
One”, who is the True Witness for the Father in Heaven
as Horus or Iu in his resurrection. The other seven did
but represent a soul in matter. The soul that rose up from
the
dead was an immortal spirit, and as an eighth one it
was added to the seven. This was as the
sun that rose again from the [Page
709] underworld
in the mythology, and as the Divine Enduring Spirit in
the eschatology. In one cult, it was the crocodile-headed
Sebek-Horus
who is the seven-headed dragon in Revelation. As it is
stated clearly enough, “the beast
that was and is not, is himself also an eighth, and
is one of the seven” (Rev. XVII. 11).
This, as Egyptian, became “the ruler of the kings of
the earth”, as did Horus in his
resurrection from the dead at his second coming, which was
from the Father in Heaven. Time was when the eighth one was
the highest power. Sut-Anup was the highest as an eighth
one to the seven great spirits in the stellar mythos. Taht — following
Sut — was an
eighth one to the seven in the lunar mythos. Lastly, Horus
was the highest in the solar mythos as the lord of resurrections,
and as eighth one to the seven, he whose symbol was the eight-rayed
star of the Egypto-gnostic Pleroma, which was first made
historical when it was called the star of Bethlehem. As the
Egypto-gnostics said, “Seven powers glorify the
Word”. These powers were the contributions of the
seven spirits which out of gratitude to the Propator had
contributed whatsoever each one had attained in himself
of the greatest beauty and preciousness; they skilfully
blended
the whole in producing a most perfect being, and the very
star of the Pleroma (namely, the gnostic Jesus, the Christ,
the Saviour, Logos — everything), because he
was formed from the contributions of all the powers that
preceded him who was the Horus or Jesus of the Resurrection,
the outcome and first fruit of all (Iren., Bk. I, ch. 2,
6).
The
faithful and true witness, as Egyptian, is Horus-Maat-Kheru,
the word made truth; he who made the word truth by
his resurrection, in the likeness of the Living God.
The first Horus, or Horus in his first advent, was
the Word; and the promise made by him as founder
was fulfilled by Horus at his second coming as the “faithful
witness”, the first-born from the
dead. In Revelation, this “faithful and true witness” is
called “the beginning of the creation
of God” (Ch. iii, 14). That is as a creation of the god
in spirit, who, as Atum-Ra at Annu, was the Holy Spirit.
Har-Ur, the elder Horus, was the child of the virgin goddess;
Horus in spirit was “the beginning of the creation
of God”, the lord of resurrections who had wrested “the
keys of death and hades” from the grasp of their grim
keepers for the deliverance of the Manes from Amenta (Rit.,
ch. 64). The scales or balance was erected in the Maat or
Hall of Twofold Justice for the weighing of hearts and also
of words, and in Revelation one of the four living creatures
is portrayed with the scales in his hand. “I saw, and
behold, a black horse, and he that sat thereon had a balance
in his hand” (Ch. vi, 5). The balance, as
Egyptian, was the scales of justice. In Revelation, the scales
are turned to commercial account for the weighing out of
grain by the pennyworth. “And I saw the heaven opened,
and behold, a white horse, and he that sat thereon called
Faithful and True; and in righteousness he doth judge and
make war. And his eyes are a flame of fire, and upon his
head are many diadems; and he hath a name written, which
no one knoweth but he himself. And he is arrayed in a garment
sprinkled with blood; and his name is called the Word of
God. And the armies which are in heaven followed him upon
white horses, clothed in fine linen, white and pure. And
out of his mouth proceedeth a sharp sword, that [Page
710] with
it he should smite the nations; and he shall rule them
with a rod of iron; and he treadeth a winepress of the
fierceness
of the wrath of Almighty God. And he hath on his garment
and on his thigh a name written, King of Kings and Lord
of Lords” (Ch.,xix. 11, 16).
The sign-language of Egypt will tell us why the name of the
King of Kings and Lord of Lords was written on his Thigh.
The thigh or khepsh was a type of power. In one shape it
is called the Ur-heka, or great magical power, which was
feminine at first. It is a thigh-shaped instrument made
use of to open the mouth of the dead in the resurrection
(Rit., ch. 23). At the time of his re-arising the Osiris
exclaims: “Let me seize the khepsh which is under the
place of Osiris, with which I may open the mouth of the gods” (ch.
69). In another rôle Horus is the divine husbandman, the sower and the reaper,
as the power of germination; of harvest and of vintage.
In this character he is known as the god Amsu, who is portrayed
in the human form like him who is described in Revelation
as the Son of man. “I
saw, and behold, a white cloud, and on the cloud one sitting
like
unto the Son of man, and wearing on his head a golden crown,
and in his hand a sharp sickle, and another
angel came out from the temple crying with a great voice
to him that sat on the cloud, “Send forth
thy sickle and reap, for the hour to reap is come, for the
harvest of the earth is over ripe”.
And he that sat on the cloud cast his sickle on the earth,
and the earth was reapt. And another angel came out from
the temple which is in heaven, he also having a sharp sickle”,
and it was said to him, “Send forth thy sharp sickle
and gather the clusters of the vine of the earth, for her
grapes are fully ripe” (Ch. xiv. 19). Horus usually carries
the fan or flail as husbandman, but he is also the reaper
and the vintager; hence the fig-leaf was his emblem. Horus
the reaper in Amenta has twelve followers in two groups of
seven and five. These are the reapers in the Aarru-fields,
where the corn grows seven cubits high and the harvest is
reapt for eternity. The twelve are called the “blessed”,
who reap with Horus for his father Ra, and therefore are
the blessed of his father. The harvest-field is in the
earth of eternity, where Horus appears in human form with
the fan
in his hand as the master of joy and lord of the twelve,
who are likewise portrayed in human form as the Manes.
In the gospels Jesus is depicted in this character of the
reaper.
As such he comes like Horus with the fan in his hand that
shows him to be the thresher and winnower of the corn.
As lord of the harvest-field he calls to him the twelve
and
constitutes them reapers of the harvest on earth which
was reapt in Amenta, the other earth, by Horus and the
twelve.
It is made doubly certain by the context that the twelve
in the gospels were astronomical characters. Their names
were written in heaven like those of the twelve gods, the
twelve kings, or the twelve apostles that are coeval with
the founding of the zodiac. The twelve in the gospels were
followed by the seventy and the seventy-two (cf. the
two versions), which represent the two different divisions
of the planisphere into its ancient seventy, and later seventy-two
parts that were assigned to those whose names were written
in heaven and had been read there for ages on ages of time
by the astronomers and the men who knew. So ancient was the
matter as mythical representation in the Egyptian [Page
711] wisdom
that the reaper of the harvest in Amenta, who has twelve
followers there, had been set aloft in the planisphere
as Horus the reaper in the fields of food, who is extant
to-day
as the husbandman and reaper on the stellar map; but as
Boötes,
and not as the “historic” reaper
of the harvest.
Horus
appears in the various characters of Har-Tema, the
revealer of justice; Har-Makheru, the word made truth;
Har, the red god who orders the block of execution.
These are phases of Har-Makhu, the god of both horizons,
all of which are reproduced in Revelation. Michael,
the warrior angel who overthrows “the dragon
and his angels”, is the Hebrew form
of Har-Makhu, who is Atum-Huhi in the person of his own son.
This is Har-Tema, he who makes justice visible, in
the cult of Osiris. He is the avenger of the wrongs
inflicted on his father by the Apap-dragon and his
dark host of the Sebau or fiends by the evil Sut, and
also by the criminals who on account of their own deeds are
self-condemned to die the second death upon “the
highway of the damned” (Rit., ch. 18).
The
mythology of Egypt has preserved the prototypal uncorrupted
version of what has been termed the “awful tradition
of a war in heaven”. This was made out magnificently
at last in Milton’s epic poem, but the original
war in heaven was simply elemental and had no more
awfulness or terror in it than a thunderstorm. We can
trace this warfare of the elements from the beginning
in chaos; the terrors were evoked from the mind of
man. A battle was fought each four-and-twenty hours
betwixt Har-Makhu, the sun-god of both horizons, and
the dragon of darkness, who is hurled down from the
horizon of the east into the pit with all his angels
or fiends called the Sebau or Sami. This great battle,
fought in the Ritual during the last hours of the night,
becomes a typical last great battle in a contention
that is fought out on the scale of the great year in the
Book of Revelation called “the war
of the great day of God the Almighty”, when “the
kings of the whole world”, or the seven
kings who ruled in the celestial heptanomis, are to be “gathered
together into the place which is called in Hebrew Har-Magedon” (Ch. xvi.
14, 16). Now it is feasible to infer that the name of this
battle-ground was derived from that of Har-Makhu as the place
where the Makha, or scales of justice, was erected for the
judgment on the night of the great battle when the Sebau
were defeated and the day when the adversaries of the good
being were finally annihilated. This was at the point of
equinox (Rit., ch. 18). The battle of Har-Magedon is preceded
by the pouring out of the seventh bowl and the sound of the
great voice from the throne that said: “It is done!”. “And
every island fled away, and the mountains were no longer
found”, for this was the end of the heptanomis and
the substitution of the heaven in twelve divisions, which
was the heaven of Atum-Ra or Atum-Iu, who says: “I
am he who closeth and he who openeth, and I am but one. I
am Ra at his first appearance. I am the great god self-produced”,
and who became the Hebrew deity Ihuh (Rit., ch. 17, Renouf).
The war in heaven, or in external nature, was first. Next
it was made astronomical. Lastly, it was eschatological or
theological, as in Milton’s version
of the Paradise Lost. In the Ritual the evil
Apap is bound in chains each morning. “Chains
are flung upon thee [Page
7112 by
the scorpion goddess, and slaughter is dealt out to thee
by Maati. Apap is fallen and is in bonds” (ch. 39).
The same drama was represented yearly in relation to the
annual sun and the autumn gathering of All Souls. In Revelation
the drama represents a larger period of time. A thousand
years intervene betwixt the first and second resurrection. “I
saw thrones, and they that sat upon them, and judgment was
given unto them”. Those who rise again are said to “reign
with Christ a thousand years”, or with
Horus in the house of a thousand years, and the rest of
the dead lived not until the thousand years should be finished.
This is the first resurrection. Then follows the last judgment,
the second death, and the new Jerusalem built for the children
of Israel, whose thrones are twelve in number as foundations
of the final heaven.
We
read in Revelation that the great dragon is that “old
serpent” who is called the devil
and Satan (Ch. xii. 9). And again, it is said: “I saw an
angel coming down out of heaven, having the key of the abyss
and a great chain in his hand. And he laid hold on the dragon,
the old serpent which is the devil and Satan, and bound him
for a thousand years, and cast him into the abyss, and shut
it and sealed it over him” (Ch. xx. 2, 3). These are the
two types of the Egyptian devil. The Apap-reptile was that
old serpent, the devil in pre-anthropomorphic guise. Sut
was the anthropomorphic Satan or evil adversary in the later
theology. Also the dragon and Sut are treated as if identical
in the Ritual (ch. 108). In the chapter of chaining the evil
one, this is the Apap in one aspect and Sut in the other.
It is said: “Then Sut is made to flee with a chain
of steel upon him. Then Sut is put into his prison”.
The evil one is said to be “pierced with hooks, as
was decreed against him of old”.
Horus makes war upon the powers of evil on account of what
they have done against his father Osiris in Amenta. But especially
on Sut the power of drought and darkness now represented
as the adversary Satan in an anthropomorphic shape, which
brings us to the latest stage of the war in heaven, earth,
and Amenta. “Horus says to these gods, ‘Strike
the enemies of my father, punish them in your pits (in the
bottom of hell) for the evil they have done to the great
one, my father. Your particular duties in Amenta are to keep
the pits of fire in accordance with Ra’s command, which
I make known to you’. “To the
condemned, he says: “You are bound for ever, you are
tied by strong cords. I have ordered your detention. My father
prevails against you, your curses are judged against you
before Ra. Your contempt for justice comes back to you. Bad
for you is the judgment of my father. O Ra! praise be to
Ra! thy enemies are in the place of destruction!” (Book of Hades,
Second Division, Legends.)
The
battle of Har-Magedon was not a mortal conflict to
be fought at some far-off indefinite future time.
It had been fought already in the Ritual, and was periodically
repeated in the
mysteries as the final struggle betwixt light and darkness,
or the solar god and apap-reptile. The great battle
depicted in the Ritual is fought by Har-Makhu (Gr.
Har-Machis) and the evil
dragon. Har-Makhu was the solar god of the double horizon
or equinox, and the nightly battle was ended on the
horizon east. In the Ritual the dragon of darkness
is shown at
night and morn in relation to the double horizon on two [Page 713] sides of the mount. At the
close of day, when the sun-god sinks into the water of
the west as Ra or Horus, he is confronted by his natural
enemy,
the evil serpent Apap, the destroyer or devourer that rises
up gigantic from the bottomless abyss. Daylight is described
as coming to a stand (Hâu)
like a tidal wave at the poise. With sunset the Apap “turneth down his eyes to Ra; for
there cometh a standing still in the bark and a deep slumber
within the ship. And now he (the dragon) swalloweth seven
cubits (in some texts three) of the great water” (Rit., ch.
108). This is the monster that drank up all the water in
the world, whether as dragon, toad, snake or other reptile,
here caught, as Kamite, in the act, and the water that it
drinks is
daylight; the great water flowing round the mount of earth
by day. The war of light and darkness goes on through the
night down in Amenta, the lurking-place of the dragon who
seeks to destroy the tree of life at its roots, but is for
ever foiled by the god who represents
the nocturnal sun in the shape of a great cat, as seer in
the dark, and protector of the persea or ash, which is the
Kamite Tree of Life by name. All night the war goes on betwixt
the solar god and his old adversary. At dawn the host of
darkness is repulsed and beaten
for another day. The last great overwhelming wrecking, ruining
charge is described in the Ritual (ch. 38). It is the prototype
of the war in heaven described in Revelation, when
Michael and his angels went “forth to war with the dragon; and the dragon warred, and
his angels; and they prevailed not. And the great dragon
was cast down, the old serpent, he
that is called the devil and Satan, the deceiver of the whole
world. He was cast down to the
earth” (Rev. XII. 7, 9), which in the Ritual is the Nether Earth
of Amenta. “The stormy voice
of bellowings” is heard from the dying monster, and Ra the conqueror staggers
forth upon the horizon, fainting with his many bleeding wounds.
But Apap has fallen, and the song of
triumph is raised, “Apap is fallen! fallen! fallen!” Apap, the enemy of Ra, goeth down to
be cut up piecemeal and drowned in the lake of heaven. The “gods who are on the roads”
overthrow him. There are ten groups of the Tata-gods of a
heaven in ten divisions (Rit., ch. 18). The gods of the four
quarters bind him. The avenging goddesses fall on him furiously.
Chains are flung upon him by Isis-Serkh. Death is dealt out
to him by Maftit, the
lynx-goddess. Ra is satisfied; he makes his progress peacefully.
The monster has relinquished his hold on the Tree of Life
and also disgorged the waters of light, and the
solar bark is once more sailing joyfully across the heaven
of day. The Apap-dragon with the chains upon him is to be
seen in pictures to the Ritual, also on the sarcophagus of
Seti
(Bonomi, Pls. 10 and 11). In Pl. 11 the scorpion-goddess
Serkh is putting the chain upon the Apap-reptile in presence
of the executioners, who include the four children of Horus.
The angel who comes down out of heaven, having the key of
the abyss and a great chain
in his hand, who lays hold of the dragon and binds him for
a thousand years (Rev. XX. 1,
2, 3) is “Akar” in
the Ritual, the chief of the gate of the abyss, who has
overthrown and bound the dragon of the deep, so that Ra
can navigate
in peace. Such was the Egyptian
battle of Har-Magedon as fought by Har-Makhu against his
old enemy, the Apap-dragon. [Page 714]
We
find the breaking loose from the pit, the recapturing and
chaining down of the dragon or serpent of evil in the abyss,
is described in the magic papyrus as well as in the Ritual.
It is Amen-Ra, who is addressed as the Egyptian Apollo,
piercing the python of the abyss when he rises in revolt. “Thou
disposest of the Abut-Unti. Nubi shoots his arrows against
him. Akar springs forward and watches over him, and restores
him to his prison, devouring the two huge eyes by which he
prevailed. A fierce devouring flame consumes him, commencing
from his head and wasting all his members with its fire”.
From this text we learn that one Egyptian name of the huge
typhonian reptile in the abyss is Abut-Unti, from which we
may suppose the name of the Abaddon in Hebrew was derived;
Abut or Abtu being a form of the Apap which typifies non-existence
or Unti (Rit., 93). The beast that was taken and cast alive
into the lake of fire that burneth with brimstone is to be
found, lake and all, in the seventeenth chapter of the Ritual
(lines 67-68) in Baba, the eternal devourer, whose dwelling
is in the lake of fire, the red lake, the pool of the damned,
in the fiery pit of the “recess” in Amenta. The
banquet of Baba, lord of gore, who extracts the heart and
other viscera from the corpses doomed to be consumed at his
feast, and who eats the livers of princes, becomes the “great
supper of God” in Revelation, at which is eaten the
flesh of kings and captains, and all kinds of men, great
or small (XIX. 17, 18).
It
is the same war in the Book of Revelation betwixt the
serpent and the seed of the woman that it was in the
Book of Genesis, without having any significance in
the fulfilment of supposititious prophecy as human
history. After the great dragon the old serpent was
cast down to the earth; he continued the battle. “The
dragon waxed wroth with the woman (the great mother in a
later character) and went away to make war with the rest
of her seed” (Rev. XII. 17). The application to the
seed has been extended, but the woman and her child remain
the same as when she was Isis and he was Horus, and both
were pursued by the dragon, or crocodile, in the marshes
of lower Egypt, and the mother made her escape with her infant
upon the two wings of the Vulture or the Hawk. This war made
by the evil dragon on the Great Mother is reproduced directly
from the Egyptian Mythos. When mortal Horus was brought forth
among the reeds or bushes of the marshes he and his mother
were pursued by the Apap-dragon. Isis tells Osiris that a
very great crocodile was following after his son, and that
she hid herself among the bushes for the purpose of concealing
the young child born to be a king or to become the Royal
Horus, whatsoever the opposition. In this text he is said
to be born for repulsing Tebha, a form of the devourer who
seeks to destroy the divine heir, for answering on behalf
of his father Osiris. (Budge,
“The Book of Overthrowing Apap”, Proc. Soc. Bib. Archy.,
1886, p. 17).
In
Revelation a great sign is described in heaven; “a
woman arrayed with the sun and the moon under her
feet, and upon her head a crown of twelve stars;
and she
was with child; and she cried out, travailing in
birth, and in pain to be delivered. . . . And the
dragon stood
before the woman which was about to be delivered, that
when she was delivered he might devour her child;
and she
was delivered of a son, [Page
715] a
man-child who is to rule all nations with a rod of
iron; and her child was caught unto God and unto
his throne, and the woman fled into the wilderness,
where
she hath a place prepared of God”. (Ch. x.II). This
marks the course of development and the change from the Great
Mother in the stellar to the bringer forth of the child
in the lunar mythos. As Egyptian, the first Great Mother
Apt was imaged in the likeness of the water-cow, the
cow of earth. In her later lunar character as Hathor,
she was imaged in the likeness of the milch-cow. And
in the vignette to the last chapter of the Ritual this
Great Mother is portrayed in these two of her forms,
as Apt the water-cow and Hathor the milch-cow, in which
two forms she receives the Manes in the mountain of
Amenta as the mother in earth and in heaven, the mother
in the Great Bear and the mother in the Moon. Hathor
has now the upper and Apt the lowermost place of two,
as it was when the stellar was succeeded and to some
extent superseded by the soli-lunar Mythos. But Apt
was never cast out of heaven in the genuine version
as the drama is represented in the Book of Revelation,
although the matriarchate was superseded by the fatherhood
of Atum-Ra. Thus it is demonstrated little by little,
item by item, that the main subject-matter of the Book
of Revelation is the drama of the last judgment, of
which we get great glimpses in the mysteries of Amenta.
The judgment seat is set upon the highest hill in heaven
called “the mount of the resurrection and the
glory” (Rit., ch. 1). The
one eternal judge is seated on the throne. He also appears
in the two characters of God the Father and God the
Son; the lion and the lamb; the first and the last;
he that was dead and is alive again for evermore. The
lords of eternity are round about him on their thrones;
the shennin or officials of the celestial court are present
as the seven spirits of fire; the two witnesses, who
are Taht-Aan and Anup in the Egyptian judgment scenes;
the keepers of the four corners of the mount; the old,
old ones, or four-and-twenty elders, with various other
Kamite prototypes, are all there. The old Great Mother
and her seven earth-born spirits are judged, rejected
and cast out of heaven. Apt, so to say, is now succeeded
by Hathor as the Great Mother in the later mythos,
and Sebek the dragon by Horus as the lamb of the goddess.
In this new heaven it is Horus, or Jesus, of the resurrection
who was raised to the supremacy as lord over all. And
in such ways did the Egyptian wisdom supply the original
data for the Christian Revelation. The heaven in seven
divisions is not the only celestial formation that
declines and passes away as a mystery in Revelation.
When the seventh bowl was poured out and the heptanomis
came to an end with a mighty earthquake the celestial
city “was divided into three parts”, or,
as we read it, into the triangular heaven of Sut, Horus,
and Shu as gods of the south, north, and equinox. Also
the ten horns or powers of the solar dragon indicate a heaven
in ten domains, ten islands, or ten circles of Ra,
in the Ritual, which preceded the ultimate heaven in
twelve divisions. This is intimated when “the
tenth part of the city fell” as one of the ten
divisions passing away in the course of precession.
The
ancient heaven passed away “as a scroll”,
or as the book of the eternal sealed for the great
judgment with the seven seals. There is a new heaven
built on twelve foundations in place of the earlier
seven [Page
716] or
ten. “He that sitteth on the throne said, ‘Behold
I make all things new!’ “ (Ch. xxx. 5). This,
in the Ritual, is the son of God who is reborn upon
the mount of glory as the lamb, or the child that was the
connecting link with the eternal parent in the sphere
of time. The new heaven in the Book of Revelation is
based upon the twelve zodiacal signs for its twelve
foundations. This was as old as the heaven of Atum-Ra,
in which the twelve kings rowed the solar bark around the
ecliptic thirteen thousand years ago. Following the
making of Amenta by Ptah, the creation of a new heaven
and earth was ascribed to Atum-Ra, the highest deity
developed in the Egyptian theology previous to Osiris
Neb-er-ter. Hence the creation, or a creation was proclaimed
to be the work of Atum by the priests of Heliopolis.
In the eschatology it is said of the house on high, “Tum
buildeth thy dwelling, the Lion-faced God (Tum or Atum)
layeth the foundation of thy house, as he goeth his
round” in fulfilling the solar circle, which
was completed with the twelve thrones, twelve stars,
twelve gates, or twelve foundations of the final zodiac.
This foundation, as the imagery shows, was extant at
the time when the solar lion-god first rose up in the
strength of the double lions, and the mount of the
vernal equinox was in the sign of Leo. In Revelation
the equinox has travelled to the sign of Aries, which
will account for the lamb upon the mount in place of
Horus the calf. In this new rendering the earth was
thought of as the lotus of the nun from which the sun of
dawn arose. This is shown by the four keepers of the
cardinal points or corners of the earth that stand
on the papyrus-plant in the presence of the Lord of
all things, who was Atum in the earlier and Osiris
in the later cult. These, in Revelation, are “the
four living creatures full of eyes” that
were “in the midst of and around about the throne”.
The throne was now upon the mount of glory in the equinox,
with the four corner keepers “round about the throne”;
the solar heaven being founded on the four quarters previously
established by Kheper-Ptah. The opening day of this new creation
in the cult of Atum-Ra, at Annu, was called the day of
“come thou to me”, or “come thou hither”.
It is described in the Ritual (ch. 17) as the day on which
their places were fixed by Anup for the seven glorious ones
who follow the coffined one in the Osirian mystery of the
resurrection, as previously set forth. These are the seven
great spirits who are represented by the seven never-setting
stars in the right hand of him who moves in the midst of
the seven golden lampstands or khabsu lamps as the Supreme
One, the only God-begotten Son, in whom the seven powers
in the mythology were unified to image an eighth one in the
eschatology. As the elder Horus and child of the Mother he
had been one of the seven, and in Horus of the resurrection
he is now the Son of the Father, divinised in spirit as eighth
one to the seven. This is the twofold figure seen upon the
mount in Patmos as “the
Son of man”.
In
one phase, Horus or Iu-em-hetep was the type of an
eternal child, the raison d’être of
which was in the human child being an image of both sexes,
or, as the Ritual expresses it, both souls of the
god and goddess in one figure. As it is said in the
Ritual
(ch. 115), Horus assumed the form of a female with
the sidelock of childhood. Horus was also portrayed
as a male child with feminine mammae. It is said
in the pyramid texts, “Hail,
Unas, the nipples of the bosom [Page
717] of
Horus have been given to thee, and thou hast taken in thy
mouth the breast of thy sister Isis”. This was the
mystical divine male-female of the gnosis; the youth with
female paps like Bacchus, or Serapis; Horus with the cteis;
Venus with the beard; the Christ as Charis or Jesus as Saint
Sophia (Didron, fig. 50). The Son of man portrayed in Revelation
is the Egypto-gnostic Jesus. The garment worn by him is that “long
garment in which rests the whole world” ; the garment
that was worn by Iu-em-hetep, in the temple at Annu, as
the son of Atum-Ra. This long garment was the sign of both
sexes,
like the sidelock of the child in Egypt; and it is worn
by a figure that is both male and female as shown by the
feminine
paps and golden girdle, and was worn originally on account
of the female nature of the type.
This
is the very effigy of child-Horus or Iu-em-hetep, the
son of Ptah, who was the dual representative of the
biune parent. But in no case could such a dual figure
have become “historical” or been “made flesh” except in some hermaphrodital shape of monstrous
personality, whether in Egypt, Nazareth, or Rome.
It
is now proposed to show that God the Father in Revelation
was Atum-Huhi, the Eternal Being in the religion
of On, who had become the Jewish god Ihuh, and that
the
Jesus of this book was Iusa, the coming Son of god
and demonstrator of eternal life upon the mount of
resurrection in the Ritual and in the Book of Revelation.
Atum-Huhi (Atum-Iu or Atum-Ra) was the only deity
in all Egypt who was expressly worshipped by the title
of the “Ankhu”, or the ever-living one eternal god.
This is he who is reproduced by name in Revelation, saying, “I
am the first and the last, and the living one” (Rev.
I. 17). In the coming forth to day from out the dark of death
which is the resurrection in the Ritual, Atum-Iu, the closer
and the opener of Amenta, carries in his hands the keys that
close and open the underworld. These are the Ankh-key of
life, and the Un-sceptre, with which Amenta is closed and
opened. These are repeated in the Book of Revelation as the
keys of death and hell. The god in spirit was the highest
type of deity attained as the “holy spirit” in the cult of Atum-Ra. Now, there is a typical character
in Revelation called “the spirit”,
but which is not otherwise identified. “Hear what
the spirit saith: ‘To him that overcometh,
to him will I give to eat of the tree of life, which is in
the paradise of God’ “ (Rev. II. 7). It is
this god in spirit who proclaims the blessedness of the dead “which
die in the Lord” to “rest
from their labours” (XIV. 13). And calls on those who
are athirst to come and take of the waters of life freely
(XXII. 17). He is also the spirit with the bride, but distinguished
from the lamb. “The spirit and the bride say ‘Come’ “ (XXII.
17). As Egyptian, then, “the spirit” in the eschatology was Atum-Ra the holy spirit, in the cult
of Annu; Iusãas, a form of Hathor, was the bride, and Iu-em-hetep,
he who comes with peace, was their son, whom we identify
as the Egyptian Jesus in the Book of Revelation, in Pistis
Sophia, in the Apocrypha, and in the Book of Taht-Aan.
The “entire
god” was a mystical title of Amen-Ra as the
child and husband of the mother. According to the
gnosis, there was a triune being, distinct from the
male trinity,
consisting of the mother, child, and adult male,
in one person. The figure-head of this triad might
be
either the mother, the father, or the child, according
to the [Page 718] cult;
and whereas the knowers worshipped the “entire
god” who was three in one, one sect would exalt
the mother; on the other hand, the Jews became monotheists
by eliminating both the mother and the son from the
godhead, and setting up the father by himself alone
as the “entire
god”, the Kamite Neb-er-ter. Irenaeus cachinnates
in a ghastly fashion at the gnostics who assigned but one
consort to both the father and son. But, it is the same
with the spirit (father) and the lamb (son) in connection
with
the bride in Revelation, as it was in Egypt and as it still
remains in Rome. Fortunately, the mystical bride had two
characters not to be easily taken away by the Bishop of
Lyons. She was the virgin in one, the gestator in the other.
As
virgin she was the bride of Horus, the lamb of god. As
gestator she was the consort of the lion-faced man or man-faced
lion
who was Atum as god the father. According to the Kabalists
these two were the macrocosm and microcosm. The two figures
are said to comprehend three persons — namely, the
father, the son, and the mother, who was the bride of both.
The lesser man or microcosm was a figure of double sex, the
feminine half being conjoined to his back as the hinder female
part. This is equivalent to the Horus of both sexes, and
to Jesus as Saint Sophia. This was he whom the gnostics called
Pan and Totum, the all-one, who became the manifestor as
the ever-coming son. This all-oneness of the son is described
in the Ritual and proclaimed by Atum the father, when it
is said that “Horus is the father! Horus is the mother!
Horus is the brother! Horus is the kinsman! Horus is seated
upon the throne, and all that lives is subject to him. All
the gods are in his service. So saith Atum, the sole force
of the gods, whose word is not to be altered” (Rit.,
ch. 78). Horus was now the all-one as manifestor in
physical and spiritual phenomena for all the powers which
had been summed up in Atum as the one god in spirit and
in truth. This same triad of the mother, father, and son
was
known to the Sethians. With them the father of all is styled
the first man=Atum or Adam. “His Ennua, going forth
from him, produced a son, and this is the son of man — the
second man”, or second
Adam. “The father and son both had intercourse with
the woman, whom they call the mother of the living”,
and the triad constituted the “entire god”,
in accordance with the Egyptian doctrine (Irenaeus, Against Heresies,
Bk. I, ch. 30). Atum, who was god the father in spirit,
had assumed the sovereignty of Ra, the creator as god almighty,
the one true god, the only one, because he was the god
in
spirit, not merely in physical phenomena, but in that new
heaven which was opened on the day of “Come thou to
me”. This is the position
acknowledged by the worshippers in the new temple of god
(Rev. XI. 17). “We give thee
thanks, O Lord God, the Almighty, which art and which wast,
because thou hast taken thy great power and didst reign”.
That is he who had assumed the sovereignty as sole ruler
in the luni-solar heaven that followed the passing away
of the heptanomis and the heaven in ten divisions.
Atum
Ra is not only to be identified as the closer and
opener of Amenta; the first and the last, and the “living
one” ; the spirit with the bride; the god who
sat upon the throne was also of a red complexion. He
was like unto “a sardius” to look upon,
which is [Page
719] the
especial colour of Atum in the vignettes to the Ritual.
In Revelation, when the “throne is set
in heaven, and one sitting upon the throne”, there
was a rainbow round about the throne like emerald to look
upon (Ch. iv. 3). Also in the original mythos the throne “like
emerald to look upon” was a figure of the Egyptian
dawn that was imaged as a great emerald sycamore tree, a
lake of emerald, green fields, and other evergreen things
upon the mount of glory. Ra, in the Ritual, is said to be “encircled
with emerald light”, which was the emerald dawn
surrounding him on the solar mount. As it is said, “thy
body is of gold, thy head of azure, and emerald light encircleth
thee” (ch. 15). The gods who are in the green light
of dawn are also called “the emerald ones” (Rit.,
ch. 110).
When
Horus at his second coming rises from the dead it
is as the son of God to whom was given the throne of
the
eternal with power to share the sonship with his
followers. He is received with “a cry of adoration to him
in Suten-Khen”. There is exultation in the place
of Horus in his darkness, previously described as a
world “without water and without air; all
abyss, utter darkness, sheer bewilderment” (ch. 175),
as the condition of the soul in matter that was imaged by
the mortal Horus without sight. “He of the strong
cord is born (ch. 136), his cable is completed”, and
the ark of earth made fast to heaven once more for another
period in precession, or the shennu-circle of eternity. “Glory
is given to the inviolate one”, “by generations
yet unborn”. “Ra exalteth him”. The
gods of the lamps “rise up to
greet him with their exclamations of great joy”; he
who comes was the re-establisher of time “for millions of
years†(Ch.130). He come in
raiment
like
the
dawn
as
the
true
light
of the world newly kindled for the night of death. “He
putteth an end to the opposition of Sut”, the power
of darkness (ch. 137 B, 2, 3). This, then, is Horus the son
of God in the Osirian cult or Jesus in the religion of Atum-Ra,
with God the father in the great judgment scenes upon the
mount. He comes “to witness the process of Maat (or
the judgment) and the lion-forms which belong to it”. He
comes to erect the scales of justice for his father, who
is “uttering the judgment of Maat”. He now appears
as Horus triumphant who has torn out the jaws of Rusta, conquered
the evil Apap, and brought the books which are kept in Annu
to his father in the hall of judgment called the Maat. Here,
says the speaker, “here is the cycle of the gods, and
the kite of Osiris”, which represents his son
Horus. “Grant ye that his father may judge in his behalf;
and so I poise for him the balance, which is Maat (that of
law and justice) and I raise it that he may live. Come! come!
for the father is uttering the judgment of Maat. O thou who
callest out at thine evening hours, grant that I may come
and bring to him the two jaws of Rusta, and that I may bring
to him the books which are in Annu, and add up for him his
heavenly hosts”(ch. 136 B, Renouf).
These are the books of Taht-Aan that were examined on the
great day of reckoning called the judgment day (Rev. IV).
In the parallel scene, the father sits, Osiris-like, upon
his throne, with the four-and-twenty elders, the seven
great spirits, and the four living creatures round about.
A
striking picture of the god in his characters of the
closer and the opener is presented by John in the Book
of Revelation. The [Page
720] father-god,
he who closes, is seated on the throne. In his right
hand he holds the book that is closed with seven
seals; the book which “no one in the heaven or earth, or under the earth” is
able to open. In his other character, that of the son, represented
by the lamb, “he taketh it out of the right hand of
him that sat on the throne”. This is the opener of
the book and the breaker of the seven seals thereof.
“And when he had taken the book, the four living creatures
and the four-and-twenty elders fell down before the lamb”,
who alone has power to break the seals and open the book.
His taking of the seven-sealed book from the right hand of
him that sat upon the throne is followed by the “adding
up for him his hosts”. In this reckoning it is declared
that the number of angels round the throne “was ten
thousand times ten thousand, and thousands of thousands” (Ch. v.
11). These in the astronomical mythology would signify the
souls that had attained eternal setting as the hosts of heaven,
represented by the Akhemu-Seku or stars which never set.
The spirits in glory, called the Khus, are numbered in the
Ritual as in Revelation. In the Papyrus of Nebseni, the number
of the Khus or spirits is reckoned as
“four millions, six hundred thousand, and two hundred” (Rit.,
ch. 64, Papyrus of Nebseni).
It is not said on what grounds the computation was made.
In Revelation the number of the saved and sealed is computed
at one hundred and forty-four thousand.
The
mysteries of Osiris, Isis, and Horus, though the
latest in evolution, have been given the foremost place
in
the Ritual and have somewhat obscured the pre-Osirian
mythology. But Atum was the great judge upon the
mount of Amenta at a far earlier period than Osiris.
And
one of the judgments in the Ritual is described as
that of Atum-Ra. This takes place “when the eye is full on the last day of the month
Mechir”; on the night wherein the eye is
full and fixed for the judgment (Rit., ch. 71). “Ra
makes his appearance on the mount of glory with his cycle
of gods about him”. “Atum rises pouring out his
dew” “His majesty gives
orders to the cycle of his followers”. “They
fall down before Atum-Harmachis”, or
Atum-Horus. “His majesty orders them to praise the
eye”. “His glorious eye rests in its
place on his majesty in this hour of the night”. At
the fourth hour of the night, on the last day of Mechir, “the
majesty of the eye is in the presence of the cycle of the
gods, and his majesty rises, as in the beginning, with the
eye upon his head as Atum-Ra”. The
Khabsu-gods lift up their lamps by night. When Ra passes
over heaven unto the west upon his daily round, these gods
of the lamp rise up with exclamations of delight to show
the way. They are stars upon the summit of the mount which
are said “to receive the cable of
Ra from his rowers”. Twelve rowers rowed the bark by
day around the zodiac. At night the seven starry powers at
the pole took the rope in hand to haul the vessel through
the underworld. Thus a mystery of the seven stars, as servants
of the solar god, was interpreted in the astronomical mythos
before the law of gravitation could be known (Rit., ch. 130).
As it is said, “Oh Ra, who smileth cheerfully, as thou
comest forth in the east, the ancients, and those who are
gone before acclaim thee” (ch. 64). These “ancients”,
who came from the “primeval womb” as earlier
powers than Ra (ch. 133), appear in Revelation as “the
elders”. They
are also called “the fathers”. The [Page
721] Osiris
in the character of Horus risen on the mount, says “Let
the fathers and their apes make way for me, that I may enter
the mount of glory, where the great ones are” (ch.
136 B). Naturally enough, “the
apes” do not appear as apes in Revelation. But we may
discern them in “the seven spirits
of fire”, or the seven lamps of fire, burning before
the throne, which are the seven spirits
of God (Ch. iv. 5).
As
Egyptian, the apes are spirits of fire. In sign-language
the hot-natured
or fiery-tempered
Kaf-Ape was made the image of a spirit of fire. Thus seven
apes are equivalent to seven spirits of fire. They could “make
way” for the Osiris in the mount, as
they were keepers of the way and openers of the gates of
dawn for Ra in his rising. The numbers vary. But there
is a picture to the Ritual in which the seven spirits of
fire around
the throne of Ra are seven
apes around the mount of glory (Naville, Todt. Kap.,
16 A). In Revelation, the son of God promises to give the
morning star to him that overcometh. “As
I also have received of my father; I will give him the morning
star” (Rev. II. 28). The
morning star was equally identified with Horus. “I
know the powers of the east: Horus of the mount of glory,
the calf in presence of the god, and the star of dawn” (Rit.,
ch. 109). The powers represented in the vignette are Atum-Ra,
the father, with Horus (or Jesus) the son, as a calf, the
later lamb. This is Horus of the morning star. In the vignette
to the previous chapter (108) the powers are Atum, the
father, Horus (as Sebek), the son, and Hathor as the bride
(Naville, Todt. Kap.,
108, 109). Here is an application of the imagery to the
deceased which is as old as the Pyramids. The morning star
was given
by Horus to his followers who were reborn in Sothis. The
rebirth of Pepi was in or as the morning star. And “his guide the morning star leadeth him to paradise,
where he seateth himself upon his throne” (Budge, Book
of the Dead, Introd., pp. 141, 143). When Pepi goeth
forth into heaven he is led by Septet, the female Sothis,
and his guide is the morning star. She is the bride whom
he calls his sister. He seats himself upon his throne of
ba-metal. This throne has lions’ heads, and feet in
the form of hoofs called the hoofs of the bull, Sema-Ur.
Thus the lion and the bull, or bullock, meet in the throne
of Pepi, which is the throne of god upon the mount of glory
(Pyramid Texts, 304), and the types are equivalent
to Atum the man-faced lion and Iu the son, as calf, later
lamb, together with the bride in Sothis.
As Egyptian, then, Atum-Huhi was the God in Spirit, who was adored at On, as God the
Holy Spirit, with Hathor-Iusãas, the bride, and Horus as the calf. And in one of the
vignettes
to the Ritual (Naville, Todt. Kap., 109) these three are grouped together on the mount, the
same as in the Book of Revelation (Naville, Todt. Kap., 108).
About
the year 2410 B.C. the vernal equinox was moving
out of Taurus into the sign of Aries, and the type
of Horus
changed from the calf upon the horizon to the lamb
upon the mount. Horus is called “the Lamb, Son
of a Sheep”. As a fact in the astronomical
mythology the lamb was then exalted to the highest place,
and Hathor-Sothis became “the
bride, as the wife of the lamb”. In the Book of Esdras
we come very near to the fulfillment of a Sothiac cycle. “These
tokens shall come to pass, and the bride shall appear, [Page
722]
and
she coming forth shall be seen that now is withdrawn from
the earth”, and “my Son
Jesus shall be revealed with those that be with him, and
they that remain shall rejoice within four hundred years. And
the world shall be turned into the old silence seven days,
like as in the former Judgment: so that no man shall remain.
And after seven days the world, that yet awaketh not, shall
be raised up, and that shall die that is corrupt. And the
earth shall restore those that are asleep in her,
and so shall the dust those that dwell in
silence; and the secret places shall deliver those souls
that were committed unto them. And the Most High shall
appear upon the seat of Judgment”. In this reckoning “my
son Jesus” is no more historical or ethnical than the
bride. The bride, who was now withdrawn from the world in
fulfilling her period, identifies Sothis and her cycle, which
is to be completed in four hundred years, when the Coming
One will be reborn as the Bennu or Phoenix, the Messu
or Messiah, whose rebirth was reckoned and redated by that
cycle. The bride or Shtar, the betrothed, as Egyptian, was
Hathor-Sothis, who was “withdrawn” from the world in completing the Sothiac cycle; and Iusãas-Neb-hetep,
the mother of Iusa, was a form of Hathor in the cult of Atum-Ra.
Thus, Atum was the God in Spirit, Hathor-Iusaas
is the bride, and Iusa is the son who was imaged by the calf
or lamb according
to the time and position on the ecliptic. As Egyptian, the
mystical bride and child were astronomical. The prophecy
of their return to earth and reappearance within four hundred
years, in the secret wisdom of Esdras, is astronomical. Consequently,
the fulfilment with the marriage of the bride and the lamb
or Virgin Mother and Child in Revelation was likewise astronomical,
and Jesus was that character in the astronomical mythology
which was and is, and is to come for ever as the Son who
is the manifester for the Father under whatsoever type or
name, whether as the lamb, calf, the crocodile, the beetle,
the dove, the hawk, the fish, the green corn, the grapes,
the shoot of the papyrus-plant, or as Horus in the human
image of the eternal Child.
To
all appearance “John” has reproduced the astronomy in “Revelation” so as to agree with
the entrance of the vernal equinox into the sign of the Ram which occurred about the year
2410 B.C., when the starry dragon as Draconis ceased to be the station of the pole star
and so was fabled to have fallen from heaven; and the lamb became the typical victim that
suffered death and rose again in the sign of the ram at Easter, as Horus in one cult, Sebek
in the other, and as Jesus the “Lamb of God” in the Book of John.
The drama comes to an end with the marriage of the bride and the lamb. This is the same
in the astronomical reckoning as shifting the birthplace of the child in the circle of
precession from the sign of the bull to the sign of the ram, as it actually took place four
thousand three hundred years ago. The natural result of this change was that the lamb
from that time became the type of Horus instead of the calf. And the great change was
marked in Egypt by the crocodile-headed Sebek being portrayed by the Sebek-heteps with
the head of the lamb now added to the form of the dragon (Book of Beginnings, also
Nat. Genesis).
The
biblical writings abound in phrases too indefinite
for anything [Page
723] but
the faith that can supply its own fulcrum. One of
these is the “foundation of the world”. Can any
Christian explain this “foundation of the world”?
For them, this had to be historically laid or relaid
some nineteen centuries ago. But, according to the Book of
Revelation, the sacrificial lamb was slain from the “foundation
of the world”. In the Gospel of Matthew, Jesus
is made to say, “Come ye blessed of my Father,
inherit the kingdom prepared for you from the foundation
of the world” (Matt. XXV. 34). Here the kingdom
of the elect was already prepared and in no wise dependent
upon any slaying of the historic lamb. On the other
hand, the lamb (or calf, or other animal) had been slain
for ages annually, as the type of the foundation laid
in blood-sacrifice; and Sebek or Jesus in Egypt had
been the lamb that was slain as the foundation of the
world. He is addressed as the lamb, son of a sheep,
and as such was the Lamb of God who did not take away
the sins of the world, and did not profess to have
the power. It is in totemism that we find a first foundation
laid in sacrifice which is afterwards religiously described
as the foundation of the world. The lamb was one of
the sacrificial types; Osiris, in the human form of
his son Horus, is another; and from the Osirian mysteries
we may learn the meaning of this “foundation
of the world” which, like
so many other mysteries, has been imported into the Christian
scheme, to be continued as one of the mysteries of
ignorance and wondering faith, and to be accepted
on the condition that it was never to be explained. In
the Book of Revelation Jesus is “the lamb
that hath been slain from the foundation of
the world” .
(XIII. 8). But in the Epistle to the Hebrews (IX. 26) this
foundation is shifted. Here the lamb has not “suffered
since the foundation of the world”, but “now once at
the end of the ages hath he been manifested to put away
sin by the sacrifice of himself”. In that way the astronomical
was turned into the supposed historical Lamb of God. In the
new heaven that is finally established the mother and child
are re-enthroned in glory as the lamb and the bride who is
the wife of the lamb, together with “the Lord God,
the Almighty” (Rev. Ch. XXI, XXII; cf. ch. I. 8).
And these were the three persons who previously composed
the “entire god” in Amen, the hidden Ra, who
was a form of Atum-Ra, or Huhi the Eternal.
The
prevalence and persistence of the lamb in the gnostic-Christian
iconography point to a starting-point when the vernal
equinox occurred in the sign of Aries. In the early
ages of what is termed Christianity the lamb, not
the man, upon the cross was the sacrificial type of
the
divine victim, as it had been of Sebek-Horus in Egypt
at the time of the Sebek-hetep dynasty. “And
I saw in the midst of the throne and of the four living
creatures, and in the midst of the elders, a lamb standing
as though it had been slain, having seven horns and
seven eyes which are the seven spirits of God, sent forth
into all the earth”. The lamb is
but a type that is here employed at its current value in
symbolism, like the calf, as a sign of sacrifice, which
like other types in Revelation has to be read by means
of the mythology. As Egyptian, the lamb, “son
of a sheep”, had been a type of Horus who was
called the child. This was Har-Ur, the first or elder
Horus, who was “born but not begotten” of
the virgin [Page
724] mother.
The seven powers, or spirits, that were unified in
Horus who became the all-one as “an eighth to
the seven”, are now represented by the seven
horns and seven eyes of the lamb, which are correctly
described as the seven powers or “seven spirits
of God”.
The
new Jerusalem was built upon the square. “The
city lieth four-square, and the length thereof is as
great as the breadth; the length and the breadth and
the height thereof are equal”. This was the
heaven of Atum based upon the four quarters of the
solstices and the equinoxes which followed the making
of Amenta (Rev. XXI. 16).
At
first the form impressed upon the universe, in the
Kamite mythology, had been feminine. It was the womb,
the meskhen, or creatory of the Great Mother, as bringer-forth
of life and the elements of life. Finally, this was
superseded by the image of the man; the divine man
described by Plato, who bicussated and was stamped
upon the universe in the likeness
of a cross.
Now the new heaven in the Book of Revelation was
formed according
to “the
measure of a man” (Rev.
XXI. 17). This was the heaven founded on the four cardinal
points, which
were represented by the cross of the four quarters. The cross
of the four quarters, or the earlier Tat-pillar was a figure
of the power that sustained the universe as the Osiris-Tat
or as the later man upon the cross. Thus the divine man,
as the cruciform support of all in Ptah-Sekeri or Osiris,
was the prototype of the Crucified. This god of the four
quarters is portrayed as Atum-Ra in the Ritual (ch. 82).
It is he who says (by proxy)
“My head is that of Ra and I am summed up as Atum,
four times the arm’s length of Ra,
four times the width of the world”. Thus Atum, the
divine man, was a quadrangular figure of the four quarters
in the heaven founded according to “the measure of
a man” which
is reproduced in Revelation. We learn from the Ritual that
man became the measure of the universe in consequence of
the god being divinised in the human form, who in his coming
to earth as the heir of Seb says, “I come before you
and make my appearance as the god in the form of a man” (ch.
79); he who is identified in the same chapter as Atum-Ra.
As Atum was the first god who assumed the form of man,
that may account for the new heaven being designed according
to “the measure of a man”,
as described in Revelation (XXI. 17, and Rit., ch. 82). This
was what took place at Annu when Iu, the son of Atum-Ra,
designed the “temple”, as the new heaven was
called. Moreover, as Atum-Ra was the divine man, this tends
to prove that “the son of man” who is Jesus in
Revelation was one with Iu, the Su or son of Atum-Ra. And
here it is possible that we come upon the origin of the
Swastika cross as a typical figure of the heaven that was
founded
on the four corners according to the measure of a man.
From the most primitive forms of the Swastika known we
learn that
in its origin it was derived from the human figure. The
Swastika found in Egypt proves it to have been derived
from the form
of a man. The four limbs, which eventually became four
feet or four legs, were at first the two arms and two legs
of
the human figure (Pro. Bib. Arch., Nov.1900).
This, then, is the divine man whose image was extended crosswise
on the universe as a type of creation, and who, as Atum in
the character of Iu the son, was the Egyptian Jesus. A portrait
of the Good Shepherd has been discovered in an underground [Page
725] Roman
cemetery with the Swastika figured twice upon his tunic.
He carries the pan-pipes in his right hand and comes in the
attitude of dancing (Lanciani, Rodolfo, New Tales of Old
Rome, p. 117). This in the mythos was the
youthful solar god, and Horus of the resurrection in the
eschatology. “The tabernacle of
God” is now “with men, and he shall dwell with
them”. As it had been ever since the child,
as Horus, was incarnated in the blood of Isis, to assume
the human figure when “the Word
was made flesh” in the beginning.
The
mystery of Messiahship, which had been rendered in
the Kamite wisdom thousands of years before, was
now repeated as Hebrew prophecy in the Book of Revelation.
In the sign of the bull, the bride had been represented
by the sacred heifer, and Horus the child was imaged
as the calf upon the horizon. “The calf in presence
of the god” is as we have
seen with Horus of the solar mount, in a vignette to ch.
109 (Naville, Todt. Kap.). The victim
as the sacrificial calf is also spoken of in the Ritual
(ch. 84) when the speaker says, “I
am the calf painted red on the tablets”. Again he
speaks of being the calf or the bull of the sacrificial
herd with the mortuary gifts upon him (ch. 105). One sign
later
in precession, there was a change of type. The vernal equinox
now entered Aries and the lamb upon the mount was substituted
for the calf as the sacrificial victim, just as the fish
was substituted 2,155 years later for the lamb.
The
new heaven of Revelation is the “heaven of eternity” in
the Ritual, at the summit of Mount Hetep; the mould
of the mythos being continued in the eschatology. For
this reason there was no night there, and no more sea,
and “death shall be no more”. “Neither
shall there be mourning, nor crying, nor pain any more;
the first things are passed away”. And
this is the vision of a spirit-life in the heaven of eternity
that is no longer simply astronomical.
The
astronomical enclosure of the non-setting stars; the
tree of life, the water of life, the sacrificial lamb,
remain as types of salvation and eternal sustenance
in what the “Revelation” terms “the paradise of God” (II. 7), which is identical by name with the garden
of the beginning in the Book of Genesis
.
In
some of the Papyri, the dwelling-place upon the summit
of eternal attainment, described in the Book of
the Dead (ch. 110), is called the City of the Two
Eyes, or Merti the Double Eye, the two eyes that
we hold to have been the stars of the two poles seen
in
Equatoria. Merti was also a place-name in Egypt.
Thus, the stellar paradise upon the mount that was
established
in the region of the pole before the time of moon
or sun remained the type of a future heaven described
in Revelation which had “no need of the sun,
neither of the moon to shine upon it: for the glory
of God did lighten it”, and the light of it,
or the luminary,
“was like a stone most precious” — otherwise
it was the star Polaris. The light of the pole-star in the
primal paradise is likewise referred to in the Talmudic Legends
of the future heaven. It is said, “There is a light
which is never eclipsed or obscured, derived from that
upper light by which the first men could view the world
from one end to the other” (Avodath
Hakodesh, f, XLVI, c, 1, 2; Stehelin,
Vol. II, pp. 20-24). Only one pole-star is reproduced in
Revelation,
but in the elder legend, as we see, the first [Page
726] men
could view the world from one end to the other, which included
both poles (or pole-stars) that were seen at first upon
the level of the equatorial plain and are repeated in the
latest
eschatology. Finally, the injunctions at the end of the
book should be compared with the Rubrical Instructions
of the
Ritual. The writer of Revelation says, “Blessed is
he that keepeth the words of the prophecy in this book. I
testify unto every man that heareth the words of prophecy
of this book. If any man shall add unto them, God shall add
unto him the plagues which are written in this book; and
if any man shall take away from the words of the book of
this prophecy, God shall take away his part from the tree
of life, and out of the holy city, which are written in this
book” (XXII. 7, 18, 19). In the Ritual, at the end
of the book by which the soul of the Osiris is perfected
in the bosom of Ra, it is said, “Let not this be seen
by anyone except the minister of the funeral and the king.
By this book (or according to it) the soul of the deceased
shall make its exodus with the living and prevail amongst,
or as, the gods. By this book he shall know the secrets of
that which happened in the beginning. No one else has ever
known this mystical book or any part of it. It has not been
spoken by men. No eye hath deciphered it, no ear hath heard
it. It must only be seen by thee and the man who unfolded
its secrets to thee. Do not add to its chapters or make commentaries
on it from imagination or from memory. Carry it out (or execute
it) in the judgment hall. This is a true Mystery, unknown
anywhere to those who are uninitiated” (Rubrical Directions
to Rit., ch. 149, Birch; 148, Pierret).