King David
As with Solomon, there is no historical record of any King of Israel which fits the information given in the Bible about King David. Obviously the real name and character has like Solomon, been disguised to divert attention away from the truth. Whilst Solomon is easily identified as the Pharaoh Amenhotep III, we have less to go on with David. Yet there is enough to recognise that Egyptologist Ahmed Osman's theory could well be right on the mark.
The account of David and Goliath has been recognised by scholars as being very close to the story of Sinuhe, The Egyptian and his encounter with the champion of Retenu. This tale dates back to the 20th century BC, so would have been well known to all who had lived in Egypt. This proves nothing. The Annals of Tuthmosis III, at Karnak, however do match precisely the biblical accounts of David's campaigns. The Annals and the Story of Sinuhe can be found by going to this web site - Index of Egyptian Literature, and checking for oneself.
It is quite easy to understand how the name of David may have been derived from that of the Pharaoh Tuthmosis III. Irrespective of the accepted English Translation, the Egyptian Glyphs that spell out this King's name were 'A Fist', 'A Twisted Wick', 'A Quail Chick', 'A Bread Loaf', Two small strokes, 'Three Fox Skins', and a 'Folded Cloth'. These represent English letters, D, H, W, T, Y, MS, S, respectively. (The first four glyphs are sometimes replaced in the King's cartouche by one glyph, 'A Sacred Ibis' since in Egyptian it was almost the same - DY, H, W, T.) We can only guess at the correct pronunciation, but it must have sounded something like 'DAYHUT', and this is just too close to the Hebrew DWD - DAVID to be a coincidence.
The two strokes representing letter 'Y' at the end of 'Dhwt', is "a special adjective form of the preposition" ('How To Read Egyptian Hieroglyphs by Mark Collier and Bill Manley) and it means "Who Is" or "Which Is". So the King's name as shown in his cartouche really reads "He Who is David".
The last part of his name, the 'Three Foxskins' followed by a 'Folded Cloth' is common to a number of Pharaoh's, in this case, 'Mosis'. It can though be Meses, as in Rameses, or Mose as in Ahmose. It simply means 'Born Of', or 'Son of', something like the Scottish 'Mac'. Neither Egyptian nor Hebrew used written vowels, apart from indistinct connections such as the glottal stop. Thus we cannot be sure how any words were pronounced, except where they have been repeated down through the ages, like 'Amen' (the Egyptian God), at the end of prayers.
We can judge from historical records that David was not the father of Solomon, but his grandfather. This is not a problem. We only have to look at the difference in the genealogies of Jesus given by Matthew and Luke. One not only has many more generations than the other, but name different grandfathers.
Unless there has been some incredible coincidence,we just have to recognise that David's biblical campaigns are those described in the Annals of Tuthmosis III.
Day of Reappearance
Massey - 'Ancient Egypt' - "When, in his resurrection, Jesus reappeared to the disciples, they thought it an apparition. This it should have been if the life had been human, the death actual, the story true . In the Egyptian, however, the day of reappearance is termed the "day of apparition"; but reappearing=apparition is not necessarily manifesting as the human ghost. The Christ as Horus was not a human ghost reappearing on the earth; and Horus the pure spirit, the typical divine son of god, the reappearing one, might have denied being a phantom or a ghost, for he would not be manifesting to men, but to other characters in the religious drama. This being denied on behalf of the divinity, the carnalizers then had recourse to their human physics to illustrate the denial by making the risen Christ corporeal. In John's account, which is always the nearest to the Egyptian original, there is no denial of the ghost theory, no declaration that the risen one is not a spirit but a veritable human body of flesh and bone. He merely "showed unto them his hands and side", as Horus might have shown his wounds, and no doubt did show them, in the mysteries - the wounds that were inflicted by Sut. In fact, when Sut has wounded Horus in the eye, he shows the wound to Ra, his father (Rit., ch. 112).
The Four Disciples
Massey - 'Ancient Egypt' - "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 four eyes, or guiding-stars, one to each quarter: north, south, east and west."
The Twelve Disciples
Massey - 'Ancient Egypt' - "We claim, then, to show that the typical Twelve, who are called apostles or disciples in later language, originated in twelve characters which had represented twelve stellar powers in the astronomical mythology, and that these were afterwards given thrones or seats as rulers in the twelve signs of the zodiac or in heaven. These, in the Pistis Sophia, are designated twelve preservers or saviours of the treasure of light. They form the cycle of twelve lesser gods around the sun-god on the summit of the mount, and are the same in signification, whether called gods in the Ritual or disciples of the Egypto-gnostic Jesus in the Pistis Sophia. These are at first the twelve with Horus the mortal, Horus in matter, Horus in the mythos, Horus the youthful solar god. But when he makes his transformation and becomes the Son of God the Father, in the spirit life, they are his companions in Amenta; the twelve great spirits to whom he expounds the mysteries of the fatherhood; in short, they become the typical twelve as characters in the Kamite eschatology.
The twelve disciples of the Lord are no more human than was their teacher. But when the word was made flesh and Jesus assumed the human guise, his followers likewise conformed to the anthropomorphic type of Horus the mortal in the life that was lived, as mythically represented, for twelve years as the child of Seb on earth. The twelve with Horus in the harvest-field are reapers, and reapers, mariners, fishers, or teachers demanded the anthropomorphic type
As the gnostics truly declared, in reply to the pretended "History", the twelve apostles were a type of the twelve aeons, who were set in the zodiac as timekeepers and preservers of the light.(Irenaeus, Bk. 2, ch. 21, 1.) That is, they who knew vouched for the apostles being the same as the aeons who were the twelve powers of the twelve saviours of the twelve treasures of light with the gnostic Jesus on the mount, whose twelve stations were figured in the zodiac; and who were the twelve powers in matter, in physics, or in the astronomical mythology which preceded the twelve as great spirits with Jesus or Horus in the eschatology. Even if there had been twelve men as a group of teachers, fishers, or harvesters, in every city, town, or village of the earth who called themselves the disciples, or apostles, of Jesus, Horus, or the Lord, it could not change one jot or tittle of the fact that the twelve were teachers of astronomy, whose names were written in heaven as attendants on the youthful solar god; and who in the second phase became the twelve great spirits in Amenta as reapers of the harvest for Har-khuti, the Egyptian lord of spirits. The god at the head of a group or cycle of powers was a teacher from the first. Sut, Anup, Taht and Ptah were typical teachers of astronomy in the stellar, lunar and solar mythos, when the group was seven, eight, or nine in number. Jesus (or Horus) is the only teacher in the heaven of twelve astronomes. He was the only-begotten son in spirit who was made flesh in his incarnation to enter the human sphere as child of the mother, that is of matter as the matrix of spirit. He became the greatest of all the teachers in the astronomical mythos, and "the twelve" who had been pre-solar teachers and preservers of the treasures of light were now his servants (Seshu), his followers, his apostles. And being the Only Son of God it was Jesus alone who knew the nature of the Father, which knowledge he now expounded to the twelve in the higher mysteries of Amenta. Jesus describes the twelve in the two different categories, astronomical and spiritual, and says, "When I first came into the world I brought with me twelve powers. I took them from the hands of the twelve saviours of the treasure of light" : that is, from the twelve who are called the aeons in the astronomy; the twelve who had been the powers in physical phenomena. These were unified in him; he gathers their powers to himself in passing through the twelve signs of the zodiac as the youthful solar god. At an earlier stage of the mythos the powers that were gathered up in the one supreme power were but seven in number, called the seven souls of Ra; in the final zodiac they are twelve. Jesus also describes the founding of the twelve as his ministers on earth in matter, or in the lower range of the mysteries. The first Horus imaged a soul in matter; the second was the likeness of an immortal spirit. Jesus brought the primary soul to the twelve who are his associates in the life on earth. But that was before he was invested as a Sahu or spiritual mummy to become the lord of the resurrection as Jesus Aber-Amentho.
The typical twelve, who latterly became the teachers of, and for, the Word, were as ancient as the signs of the zodiac, or the twelve great gods of Egypt, which according to Herodotus were extant some 20,000 years ago. They were the twelve as kings, who rowed the solar-bark for Ra, with Horus on the look-out at the prow. They were the twelve in various characters and in several countries into which the gnosis of the mysteries passed from out the birthplace of the ancient wisdom; although the twelve have no such universal radius as the seven, or the four, because of their comparative lateness in Egypt. They were the twelve princes of Israel (Numbers 1:44), the twelve sons of Israel; the twelve judges on twelve thrones with the Son of man sitting on the throne of his glory (Matthew 19:28); also the twelve that sit at the table with the son in the new kingdom founded by him for the father (Luke 22:14). They are the twelve knights that gathered round the table of Arthur; the twelve gods with Odin in their midst, with others that need not be enumerated now."
Riding The Donkey(s) In Triumphal Procession
Massey - 'Ancient Egypt' - "In a sculptured sarcophagus of the fourth century, the three Magi are offering gifts to the divine infant, or mummy-child. These, according to their caps, are Zoroastrians. They are worshippers, however, of the risen Christ. Only the risen one in this case is Mithra, son of the sun, and not the Jewish Jesus. The story of Jesus riding on two asses, or on an ass and the foal of an ass, in the triumphal procession to Jerusalem also shows that he was one with Iusa, the Egyptian Jesus. It has been suggested that the Gospel narrative was derived from the Greek tradition of Dionysius riding on two asses. But it is of incomparably greater likelihood that it was derived from the Hebrew prophecy being converted into an historical event. Either way, there was one origin for both in the Egyptian mythical representation. As already shown, Iu, the ass in ancient Egypt, was a type of Atum-Ra, and his son Iusa in the Kamite mythos. It was a zootype of the swift-goer where there was no horse, and bearer of the solar god who was Atum in the two characters of the father and the son, the old one and the young one, or, in sign-language, the ass and the foal of the ass, upon which the Messu, or Messiah rode, in coming up to day from Amenta. Iusa is portrayed with asses' ears.
Iu is both the ass and the god under one name, and if not portrayed as riding on an ass, or, according to the Märchen, on two asses, he is represented by the ass with the solar disc upon his head, at the sides of which are the two ears of an ass. According to Lefébure "he seems to raise himself by means of a rope" ("Book of Hades", Records of the Past, v. 10, 130). Thus, and in no other way, the youthful sun-god rode upon the ass as Iusa or as "Horus with the royal countenance", considered as the son of Ra (ib., p. 131). The twin-lions form another tell-tale type.
Timothy Freke & Peter Gandy - The Jesus Mysteries - "There are ancient vases showing Dionysus astride a donkey which is carrying him to meet his passion. The playwright Aristophanes wrote about the Ass who carried the Mysteries. When the crowd of pilgrims at Athens walked the Sacred Way to Eleusis to celebrate the Mysteries of Dionysus, a donkey carried a basket containing the sacred paraphernalia which would be used to create the idol of Dionysus, while the people shouted praises and waved bundles of branches (not palms then).
There was a mystical meaning to all this. As well as a sign of humility, to the ancients it typified lust, cruelty and wickedness. It symbolically represented the lower 'animal' self which must be overcome and subdued by an initiate of the mysteries. Lucius Apuleius wrote a story called "The Golden Ass" which was an allegorical tale of initiation. In it Lucius is transformed into a donkey through his own foolishness and endures many adventures representing the stages of initiation. In the end he is transformed back into a human being. The story symbolises the initiate being overcome by his lower nature and then through the Mysteries, rediscovering his true identity.
The guard warns King Pentheus telling him that the man has come here with a load of miracles. The King however, interrogates Dionysus who will not bow to his authority. He tells the King, "Nothing can touch me that
is not ordained. You know not what you are doing, nor what you are saying, nor who you are. As they lead him away, Dionysus cries out, "But I warn you: Dionysus who you say is dead, Will come in swift pursuit to avenge this sacrilege."
The Dove
Massey - 'Ancient Egypt' - "Now Atum was the holy spirit in the eschatology of Annu; the first who ever did attain that status in theology. His consort was Iusãas, who, in the character of Hathor, was the female holy spirit, as the dove. Their child was Iusa, the Egyptian Jesus. This was he who says, on rising from Amenta as a spirit, "I am the dove, I am the dove" (The "Menat". Rit., ch. 86). Thus, the gnostic mystery of the dove is traceable to Atum as the holy spirit, and to Iusãas-Hathor as the Mother of the Coming Son (Iusa), he who emanated from them as the dove. This mode of incarnation is followed by a second descent of the holy spirit in the baptism of Jesus. "Lo, the heavens were opened unto him, and he saw the Spirit of God descending as a dove, and coming upon him; and lo, a voice out of the heavens saying, This is my beloved son in whom I am well pleased". Thus, the child that was conceived of the virgin in the first descent of the spirit is authenticated as son of the father at the time of the second descent of the holy spirit as the dove. And this, as Egyptian, is the doctrine of the dual Horus, who was born of Isis, the virgin, and afterwards begotten in spirit as the beloved son of Ra, the holy spirit. Jesus when mothered by the virgin-dove, whether at On or Bethlehem, is Iusa the coming child of Hathor-Iusãas; and Jesus when authenticated by the bird from heaven is Iusa as the son of Atum-Ra, the holy spirit who is fathered by the dove. This fatherhood of Jesus in his baptism is vouched for by the writers of the Canonical Gospels. And in "the Gospel according to the Hebrews", Jesus speaks of His "Mother, the Holy Ghost". He says, "the Holy Spirit, my mother, took me and bore me away to the great mountain, called Thabor". Which can be understood as a saying of Iusa, the Egyptian Jesus.
In the Ritual the father, as the holy spirit, calls from heaven to Horus (or Osiris) the anointed son, "Come thou to me". This is Ra the bird-headed, whose likeness is then assumed by Horus the beloved son. In the Gospel, the Father, as the holy spirit, descended on Jesus in the form of a dove, and in that guise "abode upon him". "
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