Aaron
Exodus 15:20 "And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand;"
Exodus 4:14"And the anger of the Lord was kindled against Moses, and he said 'Is not Aaron the Levite they brother?"
One cannot help wondering why an 'All Knowing God' had to put this as a question, rather than a stern reminder stating that Aaron was his brother. Nevertheless 'Aaron' is clearly an Egyptian name. Assuming that Akhenaten was indeed Moses, then Aaron would have to be either Smenkhkare, or Tutankhamen, or possibly the son of one of Solomon/Amenhotep III's hundreds of wives and concubines,and therefore unknown in the pages of history. The two letters 'A' are not vowels as we know them. They are most likely to be two throat consonants. In writing they are the 'Wooden Column' glyph for the two consonant letters, a short 'Ah' sounded from the throat, followed by a Glottal Stop. In English this would sound something like a short sharp 'Ah Uh'. In Egyptian it means 'Great'. So now we have 'Ah Uh Ra On', Great is God of Annu. Annu was the Egyptian concept of Heaven which was also the name of the City of Annu or On, near Cairo, and later renamed Heliopolis by the Greeks.
There is another possibility. On TwtAnkhYmn's golden shrine, there is a column of glyphs reading 'HRWN MSS YY It may be that the Moon God Iah or Yah has been abbreviated (dropping the Twisted Wick glyph - 'H'), and then doubled to indicate the plurality of Yah. When spoken though, the normal plural ending 'W' is used to give us 'Yah Weh'. We might then hear these words 'AARON MOSES YAHWEH'.
Abraham
One of the oddities of names in the old Egyptian language was that when written, no matter how the name was pronounced, the God Name was moved to the beginning. For example King Tutankhamen's name is always known to us today, in this order, whether written or spoken. Yet wherever we find it inscribed in his tomb or elsewhere it appears as Ymn Twt Ankh or Ymn Ankh Twt. His God name, 'Amen' when written in glyphs always precedes the other syllables. In a similar manner Amenhotep III is written with his God name 'Ymn' being placed to the fore. It would
seem from the Greek version of his name, Amenophis, that 'Ymn' remained in first place when spoken. The many Semite Egyptians who occupied Lower Egypt apparently retained their own language, and whilst keeping the same God name they translated 'Htp' meaning 'Peace' or 'Satisfied' into the Hebrew 'Salim'. At the same time they reversed the syllables when speaking and called their King, 'SalimAmen' and it was this name that found its way into the bible to become 'Salomon', then 'Solomon'.
Kings of Egypt had as many as five official names. Generally they were better known by their birth names, but so often we find that it is the throne name or prenomen that has found its way into the Bible. Occasionally the situation is worsened when a scribe has been confused or mistaken and treats the separate titles as having been two different people. Consequently we find that one person has become two, and they are then presented to us as father and son.
We do not know exactly when the Pharaoh Sheshi reigned in Egypt. He has been placed in both the 14th and 15th Dynasty's. Nigh on 400 Scarab Seals have been found bearing his name, from all over the Middle East. He had to be a King of great note. His throne name is written as 'Re M'ah ib ah' and usually translated as Maa'ibre. We only need transpose the 'Heart' glyph, 'Maa' to the end to get a name that would sound like 'Ibram'. In Genesis 17:5 his name is changed from Abram to Abraham. As Ralph Ellis points out in his book, "Jesus Last of the Pharaohs", it is most likely that some scribe read two of the glyphs separately instead of as one. The 'Statue Plinth' glyph and the 'Sickle' glyph both represent 'Maa' or 'Ma' sounds. Reading them separately would give us two letters 'M' and so a name more like 'Abramam' than 'Abram'. A scribe taking down a name being read out by somebody who was able to read the glyphs may then have taken it down in Hebrew as 'Abraham'.
Genesis 17:5 also tells us that Abraham was to be a father of many nations. This could only be true of Egypt, who ruled countries to the south and countries to the east. There were two cities named Babylon in Ancient Times, and Cairo was one of them. In fact part of the City is still known as Babylon. The name is said to originate from the Egyptian 'Per-Hapi-En-On'. Cairo was also once known as Kherara and before that just 'Kher' or 'Khar'. An aspirated 'Kh' could easily make the name sound like 'Uar' or 'Ur'. The masculine genitive in Egyptian is formed by adding the letter 'N'. So a citizen of Khara was known as Kharan, i.e. 'Of Khara'. We know that under Hyksos rule, Lower Egypt must have been regarded by them as an extension of their own country, Canaan, the land of Cain.
Genesis 14:14 "And when Abram heard that his brother was taken captive, he armed his trained [servants], born in his own house, three hundred and eighteen, and pursued [them] unto Dan."
Josephus "Pharaoh Necho, king of Egypt at the time, descended on this land with an immense army and seized Sarah the Princess, mother of our nation. And what did our forefather Abraham do? Did he avenge the insult by force of arms? Yet he had three hundred and eighteen officers under him, with unlimited manpower at his disposal!"
Abram could not have been some lowly shepherd, not with a huge army led by 318 officers at his disposal. He had to be a 'Shepherd King', a Hyksos devoted to the New Age of Aries the Ram. The Land wherein he was a stranger was not Canaan as we are told in Genesis 17:8. It couldn't be, for Canaan never ruled over many nations. (Genesis 17:5). The Scribe is once more trying to cover up the fact that his ancestors once ruled Egypt, and were eventually expelled from that country. So Genesis 17:8 confirms that Abraham and his army were an occupation force.
If Sheshi/Maa'ibre was indeed Abram then we should find some of the ancestors of Abraham preceding this Pharaoh, as named in Luke 3:34/36 and Genesis 11:11/31. Unfortunately the Egyptian King Lists vary from one record to another, and some are known to be missing. Nevertheless we don't have to search very hard to find many of the biblical names.
GO TO NAHOR TO STUDY MATCH BETWEEN ABRAM'S FATHER AND GRANDFATHER WITH MAA'IBRE'S FATHER AND GRANDFATHER.
Adhonai
The Hebrew Spoken Name for God is Adhonai. In writing it is YWYH, yet this tetragrammaton is always pronounced as Adhonai. It is the plural of Adhon, which in Greek translates as Adonis with the usual meaning of 'The Lord'.
In Egyptian, Adhon means Aten, the God of the Heretic King Akhenaten.
There is a general misconception that those who were faithful to Aten worshipped the Sun. This is utter nonsense, yet easily swallowed by the gullible. See - The Cross
Judaism has other names for God, in particular Eli, or in the plural Elohim (like Adhonai). Since Hebrew like Egyptian is a consonantal language, we cannot be sure how the vowels were pronounced. In Hebrew, the spellings for Eli and Alah are almost identical, so it is quite easy to understand whence the Islamic name of Allah originates.
In a country which seemed to recognise many gods, one may wonder why Aten caused such an upheaval and division. In the first place, the Egyptians did only recognise one supreme being, who was generally known as 'Amen', 'Amun' or 'Amon'. With no written vowels we can only be reasonably sure that it was 'Amen' for this is the pronunciation still used at the end of prayers. The multiple names for God in Ancient Egypt arises not from there being many Gods, but the different characteristics of the One God each being given a different name. Thus as a Potter he was known as Ptah, and so on.
We have to go back to the time of the Hyksos Pharaohs to understand why there was such an upheaval when Amenhotep IV changed his name to Akhenaten and tried to eliminate the cult of Amen, along with its temples and priesthood. The Hyksos were Semites who infiltrated Egypt around the 18th Century BCE, and eventually took over as rulers. They were eventually driven out of Egypt by Ahmose I, who founded the New Kingdom and 18th Dynasty in 1570 BCE. The Hyksos had ruled Egypt for some two to three hundred years, just like the Roman control of Britain, and the Normans a thousand years later.
The hosility between Egyptian and the Semite Hyksos must have been much the same as we know existed between Saxons and Normans. Even when Norman kings had ruled England and Wales for two centuries, the language of the ruling classes was still French. In time it was difficult to distinguish between those of Celtic, Roman, Angle, Saxon, Viking or French origin. This final blend of the British race did at least have one common factor. They all converted to Christianity.
In Egypt there were two vital differences. In adopting the Egyptian God, the Semites added their own interpretation of the One Supreme Creator, and they retained their own language. Having arrived in Egypt during the Age of Aries they associated themselves with that sign, becoming known as the Shepherd Kings. On the other hand, Egyptians still remembered the old Age of Taurus and maintained customs that pertained to the sign of the bull. This was the reason that Moses became so enraged when he saw some of his flock making graven images of The Calf of God, for by then The Son was seen as The Lamb of God.
Long after the Hyksos had been driven out of Egypt, their people still maintained high places in the Egyptian Administration. Joseph became Chief Minister under the Pharaoh Tuthmosis IV. When his daughter Tiye married the next Pharaoh Amenhotep III (King Solomon), it is plain to see that the Egyptian hierarchy was horrified at the prospect of the Semites regaining the Royal Throne. Queen Tiye was naturally afraid that her baby son, the future Amenhotep IV and Akhenaten, would be in danger. We do know that he was hidden away, for there is no record of him in the Egyptian Royal family, until he suddenly emerges as a young man.
Joseph's sarcophagus, coffins and funerary furniture bear eleven different versions of his godly name. Just as a Christian name may be derived from biblical names, and Muslim from the Prophet's family, the Egyptians bore the name of the god they worshipped as well as their family name. Joseph's God, YHWH was a problem for the Egyptian funerary scribes, and his Mummy is now known as 'Yuya'. The name given Joseph by the Pharaoh was Zaphnath Paaneah (Book of Jasher and Genesis 41:45). He would have been better known as Yu-Zaph, or Joseph. What is really important though, is that YHWH was known as a God of the Semite population of Egypt as far back as the 18th Dynasty, and more importantly to Akhenaten, thought by many scholars to have been Moses.
Bearing all of this in mind, we can now see how YHWH was the hidden name behind Aten, the spoken Adhonai.
The Annunciation, Conception, Adoration and Birth
There is perhaps nothing more telling of the Ancientness of Horus/Jesus than is shown in an Engraving in the Stone Wall of a Temple at Luxor. The engraving may be viewed in the web pages of
Gerald Massey's 'Ancient Egypt', in Book 12A. The following extract describing the engraving, explains the meaning of each scene.
"The story of the Annunciation, the miraculous conception (or incarnation), the birth and the adoration of the Messianic infant had already been engraved in stone and represented in four consecutive scenes upon the innermost walls of the holy of holies (the Meskhen) in the temple of Luxor (which was built by Amen-hetep III. about 1700 B.C., or some seventeen centuries before the events depicted are commonly supposed to have taken place. In these scenes the maiden queen Mut-em-Ua, the mother of Amen-hetep, her future child, impersonates the virgin-mother, who conceived and brought forth without the fatherhood.
The first scene on the left hand shows the god Taht, as divine word or logos, in the act of hailing the virgin queen and announcing to her that she is to give birth to the coming son. (That is, to bring forth the royal Repa in the character of Horus or Aten, the divine heir.) In the second scene the ram-headed god Kneph, in conjunction with Hathor, gives life to her. This is the Holy Ghost or spirit that causes conception, Neph being the spirit by nature and by name. Impregnation and conception are apparent in the virgin's fuller form. Next, the mother is seated on the midwife's stool, and the child is supported in the hands of one of the nurses. The fourth scene is that of the Adoration. Here the infant is enthroned, receiving homage from the gods and gifts from men. Behind the deity, who represents the holy spirit, on the right three men are kneeling offering gifts with the right hand, and life with the left. The child thus announced, incarnated, born and worshipped was the Pharaonic representative of the Aten-sun or child-Christ of the Aten-cult, the miraculous conception of the ever-virgin mother imaged by Mut-em-Ua. (The scenes were copied by Sharpe from the temple at Luxor.) Thus the divine drama was represented humanly by the royal lady who personated the mother of God, with her child in this particular religion."
The Angel(s) At The Tomb
Massey - 'Ancient Egypt' - "In the version given by Matthew there is but one divine visitant at the tomb, in addition to the two women here called the two Mary's. As the Sabbath day began to dawn "came Mary Magdalene and the other Mary to see the sepulchre. And behold there was a great earthquake; for an angel of the Lord descended from heaven and came and rolled away the stone and sat upon it. His appearance was as lightning, and his raiment was as white as snow" (Matt. XXVIII. 2, 3). The angel that rolls the stone away from the tomb in the Gospel for the buried Christ to rise corresponds to the god Shu in the Ritual, who is described as uplifting the heaven when the god Atum or Horus comes forth from the sarcophagus and passes through the gate of the rock to approach the land of spirits. It is said the gate of Tser is where Shu stands when he lifts up the heaven (Rit., 17, 56-7). The Tser was the rock of the horizon in which the dead body of Osiris was laid for its repose when it was buried in Annu. Shu is not only the uplifter of heaven or raiser of the gravestone, he is also the opener of the sepulchre as the bringer of breath to the newly awakened soul.
The Egyptian knew well enough that his body would remain where it was left when buried. For that it had been mummified. His difficulty was concerning his soul, and how to get this freed from its surroundings in the speediest fashion and the most enduring form. The Ritual speaks of the "shade", the "soul" and "spirit" as being in the tomb with the mummy-Osiris who rises from stage to stage according to the evolution of his spirit from the bonds of matter. Chief of these are the body-soul and spirit-Ka. The deceased, when in the tomb, is thus addressed, "Let the way be opened to thy Ka and to thy Soul, O glorified one; thou shalt not be imprisoned by those who have the custody of souls and spirits and who shut up the shades of the dead" (Rit., ch. 92). Thus the body-soul and Ka made their appearance in the tomb previously to being blended in the manifesting soul, called the double of the dead which constituted the risen Horus, and which was the only one of the seven souls that bore the human lineaments (Rit., ch. 178. The god who rises again is described in the Egyptian litany of Ra (58) as "he who raises his soul and conceals his body". His name is that of Herba, he who raises the soul. The body being hidden as Osiris, the soul was raised as Horus. Hence, as it is said, the mummy of Osiris was not found in the sepulchre. In one sense the body vanished by transubstantiation into spirit. The night of the evening meal on which the body was eaten sacramentally is called "the night of hiding him who is supreme of attributes" (Rit., ch. 18). The body was eaten typically as a mode of converting matter into spirit; this was the motive of the eucharist from the beginning when the mother was the victim eaten. In one of the texts cited by Birch concerning the burial of the god Osiris at Abydos, it is said the sepulchral chamber was searched but the body was not found. The "Shade, it was found" (Proceedings Bib. Archy., Dec. 2, 1884, p. 45). The shade was a primitive type of the soul; it is the shadow of an earthly body projected as it were into Amenta, and was portrayed in some of the vignettes lying black upon the ground of that earth, like the shadow of the human body on this earth. In Marcion's account of the resurrection there is no body to be found in the tomb; only the phantom, or the shade, was visible there. So in the Johannine version (ch. XX. 17) the buried body of Jesus is missing; the Shade is present in the tomb; but this is of a texture that must not be touched. Like Amsu it neither represents the dead corpus nor the spirit perfected.
It is quite possible that we get a glimpse of the "Ka" as that personage in the sepulchre described by Mark, who relates that when the women entered the tomb they "saw a young man sitting on the right side, arrayed in a white robe and they were amazed" (ch. XVI. 5). According to the gnosis, the Ka had here taken the place of the missing mummy which had risen, or as the Egyptians said, Osiris had made his transformation into Amsu-Horus. According to Luke, when the women came to the tomb with their spices and ointments they "found not the body of the Lord Jesus". But, "behold, two men stood by them in dazzling apparel", who said to them "why seek ye the Living (One) among the dead?" (Luke XXIV. 5). These, in the Johannine Gospel, are "two angels in white, sitting one at the head and one at the feet, where the body of Jesus had lain" (John XX. 12). Now, if the "young man" represented the Ka-image in the human form we may suppose the "two men" to have been the soul and spirit called the Ka and the soul of the glorified, that were portrayed in the Egyptian sepulchre and which are to be read of in the Ritual. One of the numerous Egypto-gnostic scriptures which at one time were extant has lately been discovered in the fragment of a gospel assigned to Peter. This from the orthodox point of view is considered to be "docetic" - which is another name for non-historical. From this we learn that in the resurrection "the heavens opened and two men descended thence with great radiance" "and both the young men entered" the tomb. Two men entered and three figures issued forth. "They behold three men coming out of the tomb, and two of them were supporting a third, and a cross was following them; and the heads of the two men reached to the heaven, but the head of him who was being led along by them was higher than the heavens". And they heard a voice from heaven which said, "Hast thou preached to them that are asleep?" And a response of "Yea" was heard from the cross. This has no parallel in the canonical Gospels, but, as Egyptian, it is the scene of Atum (Ptah or Osiris) rising again in or with the two sons Hu and Sau. Also, in the pre-Osirian mythos, Hu and Sau, the two sons of Atum-Ra, support their father when he issues from the tomb and makes his exit from Amenta. These are two young men who are in the retinue of Ra, and who accompany their father in his resurrection daily (Rit., ch. 17)."
The Ark of the Covenant
Massey - 'Ancient Egypt' - "In the so-called "destruction of mankind" the solar god resolves to be lifted up in an ark or sanctuary by himself alone. This sanctuary is carried on the back of Nut, the celestial cow. "There was Nut. The majesty of Ra was on her back. His majesty arrived in the sanctuary. And his majesty saw the inner part of the sanctuary". This creation of the sanctuary for the one god Ra upon the mount is followed in the Hebrew book. Ihuh says to Moses, "Let them (the children of Israel) make me a sanctuary, that I may dwell among them. According to all that I show thee, the pattern of the dwelling and the pattern of all the furniture thereof, even so ye shall make it". "And they shall make an ark of acacia-wood". The two together, the sanctuary and the ark, constituted an ark-shrine of the true Egyptian pattern. As Egyptian, the ark of Ra-Harmakhu represented the double equinox in the two horizons. This was the "double abode of Ra" in the dual domain of light and shade, the model of the Jewish arks or tabernacles that were to be erected equally in sun and shade. The part open to the rays of light was exactly to balance the shade or veil of the covering, and not to have more sun than shade (Mishna, Treatise Succah, ch. 1). This was in accordance with the plan of the Great Pyramid in relation to the luminous hemisphere and the hemisphere of shade at the two equinoxes. The sanctuary of Ra was a figure of the heavens. The Hebrew ark was a portable copy, a tabernacle fitted for an itinerating deity. It was the Kamite custom to represent the heaven in miniature as an ark of so many cubits. There is an ark of seven cubits, one of eight cubits, another of four cubits, in which the god was "lifted up" or exalted. Inside the ark there was a shrine for the deity, with a figure of the god within the sanctuary. As water was the primary element of life, the nature-powers were held to have come into being by water. Hence their images were placed within the shrine that was carried on board the papyrus bark and borne upon the shoulders of the priests. These tabernacles, consisting of a boat and shrine, were the sacred ark-shrines of Egypt. Thus the beginnings were for ever kept in view. The ark-shrine on the water represented by the boat became a type of heaven as dwelling-place of the Eternal. Thus an ark of Nnu was constellated in the stars and pictured on the waters of the inundation. The ark of Atum-Ra was depicted with the solar orb on board, which was always red. In the religious mysteries, as already shown, an ark of four cubits imaged the heaven of four quarters or, as the Egyptians phrased it, of four sides. As we have seen, there was an ark of seven cubits for the heptanomis, and one of eight cubits for the octonary. This ark-shrine of eight cubits is to be built for the god to float in after there has been a great subsidence of land in the celestial waters. So likewise in the "destruction of mankind", when Ra becomes the supreme one god, he orders an ark or tabernacle to be made for his voyage over the heavens. The inscription was engraved in the chamber of the cow that was herself a form of the ark as the goddess Nut.
The Bible - 1 Samuel 6:18/19"......even unto the Great Stone of Abel, whereon they set down the Ark of the Lord; which stone remaineth unto this day in the field of Joshua, the Beth-Shemite. And he smote the men of Bethshemesh because they had looked into the Ark of the Lord ...and the people lamented because the Lord had smitten many of the people with a great slaughter."
As shown in these pages on 'Joshua' the
Bethshemite, Bethshemesh was in Egypt and the Great Stone has to be the Great Pyramid.
The above account sounds like radiation sickness According to Tony Bushby in his "The Secret in the Bible" Egyptologists noticed a bright violet glow around their hands when held in the empty sarcophagus." The empty sarcophagus in The Great Pyramid has the same measurements as given in the Bible for The Ark of the Lord.
Tony Bushby also quotes from Sumerian writings - "There was the Benben, 'high as the sky',...its brilliance described 'as a diamond glows' in Eastern tradition, sitting proudly on top of the Great Pyramid, itself a magnificent sight, glistening white in the sun with colours of the rainbow running around its uppermost level".
In 1980 An American Airman on a base in England saw a U.F.O. He said nothing until it was seen again some time later and that pilot made an official report. He then described how it landed among some trees and he approached it, and touched it. The replica shown on television was like a small metallic pyramid whose sides changed colour from an iridescent green through the colours of the rainbow to a deep blue. When he moved away it took off then vanished.
The Bible - Exodus 19:18 "The whole of Mount Sinai was covered with smoke, because the Lord had come down on it in fire."
The Bible - Exodus 24:16 "The dazzling light of the Lord's presence came down on the mountain. To the Israelites the light looked like a fire burning on top of the mountain.
Pyramids do not emit smoke or fire. But a small UFO might do so, especially if the crew wanted to instil fear into the local population.
Image of Space Ship preserved in Stone
A small stone pyramid found in the tomb of a priest has the God Ra peering out of a rectangular shaped window. He appears to be wearing a space helmet. Refer "The Secret in the Bible" by Tony Bushby, page 222.
Sketch of Space Ship taking off from Great Pyramid
A small triangular space ship with the Eye of God is shown hovering above a Pyramid on the reverse side of the US $1 Note. The space ship is surrounded in a halo of bright light or fire.
The Good News Bible - 1 Samuel 4:5 "When the Covenant Box arrived, the Israelites gave such a loud shout of joy that the earth shook. 6. When they found out that the Lord's Covenant Box had arrived in the Hebrew camp, 7. they were afraid, and said, 'A god has come into their camp! We're lost! 8 Who can save us from those powerful gods? They are the gods who slaughtered the Egyptians in the desert! 10.The Philistines fought hard and defeated the Israelites. 11. Gods Covenant Box was captured.
The Good News Bible - 1 Samuel 6:1 "After the Lord's Covenant Box had been in Philistia for seven months, 2. the people called the priests and the magicians and asked, 'What shall we do with the Covenant Box of the Lord?"
To cut a long story short, the Philistines returned the Ark, delivering it to the Levites who placed it on a large rock. The people of Beth Shemesh offered sacrifices to the Lord. It was then taken to Kirath Jearim where it remained for twenty years.
Tony Bushby also relates how Sumerians fought the Egyptians around the Giza area and stole the Benben, but later records show that the Egyptians had it back by 750 BC.
If the Benben was some kind of spaceship then this might be the reason why in Egyptian rituals, an Ark or Barque is paraded with the dead King about to sail off to his home in the Stars.
There is still more evidence to show that the Benben or Ark was of so much importance that it found its way into the secret rituals in the Egyptian Religion. Statuettes of King Twt and of a Grand Vizier show them wearing Pyramid Aprons. This is reminiscent of other cults where aprons are worn so one cannot help wondering if this was the source. Remember King Twt was the son of King Solomon (Ymnhtp III), and if he really was the missing Prince Tuthmose then it also fits in with the fact that the Prince was a High Priest at Inebhedj (renamed Memphis by the Greeks).
The Aprons raise the question "Why is that of King Twt TRIANGULAR based?" Were some Arks triangular? Lately there has been a continual flurry of triangular flying objects sighted. In 1980 an American Airforce Officer actually walked up to one that had just landed near Bentwaters UK Air Base, and he touched the mettallic surface that had glowing coloured lights as described in Sumerian writings. Could the 'Ben' in Bentwaters be no coincidence?
Armageddon
Massey - 'Ancient Egypt' - " 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.
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