The Magi
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.
Ahmed Osman - "Out of Egypt" "A box, found in a room to the north of the tomb of Horemheb in the Valley of the Kings, contained several pieces of gold leaf bearing the names of Tutankhamun and Aye, clues that eventually contributed to discovery of the young king's tomb as well as pointing to the source of the story of the three wise men. One of these pieces of gold leaf had the two royal cartouches of Aye on the left side, faced on the right side by three foreigners whose arms are raised in a position of adoration towards the king's names."
Gaston Maspero and George Daressy - The Tombs of Haramhabi and Toutankhamanou' - "The first has a large beard and thick hair falling on the neck; his garment is ornamented with dotted designs forming circles above and squares below; the cape and broad girdle are also decorated, This is the typical type of the Syrian from the Mediterranean coasts. The second has the hair arranged in tiers and surmounted by a feather, the collar fits closely to the neck, the scarf crosses the breast, and the robe falls in straight folds. He is undoubtedly a negro of the Sudan. The third wears a pointed beard; in his flowing hair are fixed two plumes; a large cloak envelops the body, leaving the limbs bare. ....... Here, then, is a representation of the three biblical races, Shem, Ham and Japhet."
The Three Wise Men are shown again in the Temple of Luxor - See engraving in Gerald Massey's 'Ancient Egypt' in Book 12A.
The Manger
Massey - 'Ancient Egypt' - "Hathor-Meri was the mother of Horus, the Su in the "house of a thousand years", born in the stable or the manger of the bull. He had been brought forth as a young lion in the house of the lions, as a scarabaeus in the sign of the beetles, and now was manifested as the calf in the sign of the bull. And it was as the lunar cow in the "house of a thousand years" that the mother brought forth her child as a calf in the stable which was rebuilt for the oxen, that is, for the bull, the cow and calf, when the birthplace passed into the zodiacal house, stable, or byre of Taurus. In re-erecting the house of heaven on earth when it was going to ruin, or, at the end of the period, King Har-si-Atef says he has built the stable for oxen in the temple. (Stele of King Har-si-Atef, left side".Records, v. 6, p. 90.) In this stable of the temple the mystery of the birthplace was sacredly performed, and the child born in a manger (the Apt) was exhibited to the worshippers every year. The ox and the ass that were present at the birth of the Divine child in the stable at Bethlehem were extant in this sign. The ass had been present without the ox when the birthplace was in the sign of the lion; and again when the birthplace was in the sign of the crab. The manger in which the little Jesus lay is figured in the sign of cancer, and the birth of the babe in that sign with the manger for his cradle had occurred 8,875 years B.C. Also the ass on which the child Iusa rode is standing by the manger in the stable. The ass in the birthplace is a representative of the sun-god Atum-Iu, and when the ass and ox are found together in the stable the birthplace is in the sign of the bull."
Manna of Heaven
Massey - 'Ancient Egypt' - "Apparently the Hebrew manna represents the Egyptian tahen which was given to the manes for food in the wilderness of Amenta. In passing through the desert or the region of the unclothed, the manes tells of the tahen that was given for sustenance (ch. 124). So far as the tahen is known, it agrees well enough with the Hebrew manna. "When the dew that lay (on the ground) was gone up, behold, upon the face of the wilderness a small round thing, small as the hoar-frost on the ground," which was "like unto wafers made with honey." Wafers made of tahen were also eaten sacramentally as food of heaven in the Osirian eucharist.
Mary
Mary is such a well known, and a 'grand old name', yet who could possibly realise for one moment that it derives from the Egyptian cow, 'Meri'? Nor will there be many who know of its connection to the Goddess Isis. As can be seen from the following extracts, the Zodiac Sign of Taurus gave the Goddess Isis or Iusaas, her character of Meri the Cow, and so the name of Mary.
The Egyptian word 'Meri' or 'Mari' means 'Happy' or 'Loved By'.
Massey - 'Ancient Egypt' - "Iusa, the coming son, the second Atum, was born of Hathor-Iusãas, the cow-headed goddess, in the sign of the bull where the equinox rested from the year 6,465 to the year 4,310 B.C. In this sign the divine child was brought forth in the stable as a calf or a bullock. The lunar cow was in the stable of the solar bull, where the young babe was born and laid in a manger now as Horus or Iu, the calf. Mother and child might be and were portrayed in human form, but it is the cow that gives the name of "Meri", and but for the cow-headed Hathor-Meri there would have been no human Mary as a virgin-mother in the Jesus-legend.
Hathor-Meri was the mother of Horus, the Su in the "house of a thousand years", born in the stable or the manger of the bull.
We might say that the dove of Hathor-Iusãas came to Rome on board the papyrus-boat, in which the mother Isis crossed the swamps to save her little one from the pursuing dragon (Plutarch, Of Isis and Osiris, 18). For the papyrus-boat is obviously the bark of Peter in the Roman Catacombs (Lundy, Mont. Christ, fig. 139). Iusãas, the mother of Iusa=Iusu, the Egyptian Jesus, was a form of Hathor-Meri, and was brought on in the cult of Rome as Mary, the mystical dove and mother of Iusu, now believed to have become historical."
If any clear-thinking reader harbours any doubt that the 'Virgin' Mary was one and the same with Hathor-Meri, and Isis, then the following extracts should well and truly dispel it.
Everyman's Classical Dictionary by John Warrington (1961) - "Isis, an Egyptian goddess, wife of Osiris and mother of Horus. She was identified by Herodotus with Demeter, and it is as a corn-goddess that she is represented by Frazer. Later when the Egyptians depicted her wearing the horns of a cow, whe was sometimes identified by the Greeks with Io. Her cult and that of Serapis were brought to Greece early in the 3rd century BC.
Sulla introduced the worship of Isis at Rome c. 80BC, but it was fiercely resisted by the government until the reign of Caligula. The most important temple of Isis at Rome stood in the Campus Martius; that at Pompeii is the best preserved. Her priests and servants wore linen garments, whence her title 'linigera'." - a point well worth remembering the next time one notices the Lingerie Department in a Store.
Sir James Frazer - "The Golden Bough (1890) "The original meaning of the goddess Isis is still more difficult to determine than that of her brother and husband Osiris. Her attributes and epithets were so numerous that in the hieroglypics she is called 'the many-named',
'the thousand-named', and in Greek inscriptions 'the myriad-named.'......... Amongst the epithets by which Isis is designated in the inscriptions are 'Creaturess of green things,' 'Green goddess, whose green colour is like unto the greenness of the earth,' 'Lady of Bread,' 'Lady of Beer,' 'Lady of Abundance.'....... But the homely features of the clownish goddess could hardly be traced in the refined, the saintly form which, spiritualised by ages of religious evolution, she presented to her worshippers of after days as the true wife, the tender mother, the beneficent queen of nature, encircled with the nimbus of moral purity, of immemorial and mysterious sanctity. Thus chastened and transfigured she won many hearts far beyond the boundaries of her native land. In that welter of religions which accompanied the decline of national life in antiquity her worship was one of the most popular at Rome and throughout the empire. ......... They appealed therefore to gentle spirits, and above all to women, whom the bloody and licentious rites of other Oriental goddesses only shocked and repelled........ the serene figure of Isis with her spiritual calm, her gracious promise of immortality, should have appeared to many like a star in a stormy sky, and should have roused in their breasts a rapture of devotion not unlike that which was paid in the Middle Ages to the Virgin Mary. Indeed her stately ritual, with its shaven and tonsured priests, its matins and vespers, its tinkling music, its baptism and aspersions of holy water, its solemn processions, its jewelled images of the Mother of God, presented many points of similartiy to the pomps and ceremonies of Catholicism. The resemblance need not be purely accidental. Ancient Egypt may have contributed its share to the gorgeous symbolism of the Catholic Church as well as to the abstractions of her theology. Certainly in art the figure of Isis suckling the infant Horus is so like that of the Madonna and Child that it has sometimes received the adoration of ignorant Christians. And to Isis in her later character of patroness of mariners the Virgin Mary perhaps owes her beautiful epithet of Stella Maris , 'Star of the Sea,' under which name she is adored by tempest-tossed sailors."
See also The Two Mourners, Mary and Martha below.
The Massacres of God
Massey - 'Ancient Egypt' - "Dreadful massacres are perpetrated in taking possession of this promised land mapped out in twelve divisions. Ra says, "I have commanded that they should massacre, and they have massacred the beings." He orders his followers to destroy the impious ones in a suppression of blood. But these beings are not the human inhabitants of Canaan or any other land on earth. The wars of the lord in these battles of Amenta are fought by his true and faithful followers on behalf of Un-Nefer the good being. The enemies who are doomed to be slaughtered by the invaders are the Sebau and Sami, the creators of dearth and darkness, who were in possession of the land, and who are for ever rising in rebellion against the supreme god Ra. It was these dwellers in the ways of darkness who were to be annihilated by the children of light, the glorified elect, the chosen people, who are then to take possession of the land. Ra says to them, "Your offerings (made on earth) are yours. Take your refreshments. Your souls shall not be massacred, your meats shall not putrefy, faithful ones who have destroyed Apap for me."
Thus the massacres by which the Israelites were enabled to clear out the inhabitants of Canaan and take possession of their lands had been previously committed by the followers of Ra. Ra says to those who are born of him, and for whom he had created the dwelling-place in the beautiful Amenta, "Breath to you who are in the light, and dwellings for you. My benefits are for you." But the beings there massacred were not human. In the biblical version it is said of a mythical event, "It came to pass, when Pharaoh would hardly let them go, that the Lord slew all the first-born in the land of Egypt, both the first-born of man and the first-born of beast" (Ex. XIII. 15). This insane proceeding on the part of the Lord may be explained by reference to the original. From this we learn that amongst the beings massacred or sacrificed were "quadrupeds and reptiles" (Book of Hades, 1st division, legend E). The Hebrew historian has discreetly omitted the first-born of the reptile, unless it is included as a beast. Again, one name of the keeper of the 17th gate is "lord of the massacre and of sacrificing the enemy at midnight!" (Rit., 145). With this we may compare the passage, "And it came to pass at midnight that the Lord smote all the first-born in the land of Egypt . . . and there was a great cry in Egypt; for there was not a house where there was not one dead" (Ex. XII. 30).
The Massacre of the Innocents
Massey - 'Ancient Egypt' - "The massacre of the Innocents is a common legend. In the Jewish traditions there is a massacre of the little ones at the time of Moses' birth, in which the Pharaoh plays the part of the monster Herod. So universal was this murder that no distinction was made betwixt the children of the Egyptians and the Jews. On the day that Moses was born the astrologers told Pharaoh they had seen in the stars that the deliverer of the Jews had been born that day, but they could not tell whether his parents were Egyptian or Jewish. Therefore Pharaoh kills not only all the Jewish boys born that day, but also all the Egyptians (for authorities see Proceedings of the Society of Biblical Archaeology, December 4, 1888). It is the old, old story of the child that was born to be king in defiance of all obstacles.
The origin of the innocents that were massacred by the monster Herod can be traced in accordance with the ancient wisdom. A primitive soul of life was derived from the elements; the soul of Shu from wind or air; the soul of Seb from the earth; the soul of Horus, son of Ra, from the sun, which became the supreme source of the [Page 770] elemental souls that preceded a human soul. When the solar force was looked upon as the highest soul of life in nature, the souls of future beings were considered to be emanations from the sun as a source of life in external nature that was superhuman. This gave rise to the class of beings known as the Hamemmat, which originated as germs of soul that issued from the sun. They are described as circling round the solar orb in glory. The word hamemmat signifies that which is unembodied or not yet incorporated. We might say the hamemmat were pre-existing souls when souls were derived from the elemental forces in the germ, and the highest of these was solar. They are the germ-souls of future beings which originate as children of the sun portrayed in a human form. As offspring of the sun, they are called the children of Horus, who, as the child-Horus, is one with them; and if they can be destroyed in the germ, or, as the Ritual has it, in the egg, the devourer of souls may succeed in slaying the divine heir himself, who is destined to bruise the serpent's head and win the victory over all the powers of evil as the lord of light and link of continuity of life.
Being at enmity with the sun, the reptile of darkness seeks to devour the new-born child of light. For that purpose he lies in wait till the woman clothed with the sun shall bring forth. He seeks the life of the young child-Horus, and other lives are involved in taking this. For Horus is the head of the solar race, the hamemmat or future beings that issue from the Eye of the sun. These future souls are called the "issue of Horus". They are the Innocents of the legend that are supposed to suffer, whereas the child of light, the divine offspring of the solar god, is sure to escape from the coils of the monster who has been rendered anthropomorphically as the ruling tyrant - the monster Herod in a mortal guise. Thus, if any little children were murdered by the Apap-monster, the dragon of darkness, these would be the offspring and issue of the solar disk in the domain of physical phenomena - little ones that were neither human nor spiritual beings, but the seed or germs of souls about to be. The parallel to the slaughter of the innocents can be traced in what is termed "the slaughter which is wrought in Suten-Khen"; that is, in the khen or birthplace where the young child-Horus was reborn as the royal Horus. Each one of the manes or the "younglings of Shu" had to pass through this place of rebirth where the Herrut-reptile lay in wait. Chapter 42 is the one "by which one hindereth the slaughter which is wrought in Suten-Khen". Here the manes speaks in the character of Horus the babe. "I am the babe" is said four times. As human manes, he is one of those who may be destroyed, but is safe so far as he has become assimilated to Horus. He tells the reptile, the herrut=Herod, that he is not to be seized or grasped by him, and that neither men nor gods, neither the glorified nor the damned can inflict any injury on him who is Horus the divine child, born and bound to fulfil his course as the ever-coming One, who "steppeth onward through eternity" (ch. 42). Sotinen, "a certain city on the borders of Hermopolis", is the dreaded place in Amenta, where the slaughter of the innocents was periodically wrought. The would be destroyer of the child is addressed in one of his reptile-forms, "O serpent Abur!" (the name rendered "great thirst" is [Page 771] equivalent to that of the dragon of drought), thou sayest this day "the block of execution is furnished (Rit. ch. 42), and thou art come to contaminate the Mighty One". In another chapter Horus exults that in making his descent to the earth of Seb for putting a stop to evil his nest is safe. 'Not to be seen is my nest. Not to be broken is my egg. I have made my nest on the confines of Heaven" (Rit., ch. 85). He rejoices on account of his escape from the slaughter of the innocents which followed his descent into the earth of Seb. Thus in the Osirian mythos the child-Horus was with the widow in Suten-Khen, and in the Gospel of the Infancy it is the child-Jesus with the widow in Sotinen."
Matthew
Massey - 'Ancient Egypt' - A large part of the Egyptian Book of the Dead consists of "sayings". The forty-second chapter contains at least fifty sayings uttered by Horus in person respecting himself, his father and his work of salvation. These are the sayings of Horus, or of the Osiris by whom they are repeated in character. And as Horus the divine word in person is the Lord whose name of Heru signifies the Lord, these sayings of Horus are the Logia Kuriaka; assuredly the oldest in the world, which we have now traced to Iu-em-hetep, the Egypto-gnostic Jesus as the sayer for Atum-Ra. These might be called the sayings of Ra or Horus, of Tum or Thomas, of Iu or Iu-em-hetep, of Aan, Taht or Hermes. But above all other names or titles they were known as the words of Mati.
Also, the Gospel of the Egyptians, represented by the Ritual, was the Gospel according to Mati (or Matiu, with the U, inherent). And as Mati was inculcated by means of the sayings, the sayings in the Ritual are the sayings of Mati as the words of truth, justice, law, and rightfulness, and the revelation of the resurrection. In Dr. Birch's translation of "the funeral Ritual" he has given the word "Mati" as a title of Taht-Aan the divine scribe; and from this title the present writer deduced the names of Matthias and Matthew, as the true reckoner, the just reckoner, and keeper of the tablets for Maati in the hall of Maat. Taht-Aan might be designated Mati. But, whether we take the word Mati as a proper name or title of the scribe Taht (whether called Hermes, Aan or Mati), he was the recorder of the sayings or Logia Kuriaka in the Ritual. But even if we do not take the name of Mati to be a title of Tehuti, whence the names of Matthias and Matthew, the character remains. Taht was the scribe in the Maat or judgment-hall, also the recorder of the sayings that were given by the Father in Heaven to be uttered by Horus, and written down by the fingers of Taht. Now, according to the often-quoted testimony of Papias, recorded in his last "commentary" on the "sayings of the Lord", the basis of the canonical Gospels was laid in a collection of sayings that were attributed to "The Lord". He tells us that Matthew wrote the sayings in the Hebrew dialect, and every one interpreted them as best he was able. This was the current hearsay on the subject as reported by Papias, Bishop of Hierapolis. And here we might repeat, in passing, that the sayings of Horus the lord in the Ritual were collected and written down by Taht-Mati the scribe, and that Matthew, or Matthias, corresponds to Mati both in character and by name. We have no further use for the statement beyond noting that the extant Gospel of Matthew was evidently founded on a collection of those "wise sayings, dark sentences and parables" that constituted the wisdom of the Egypto-gnostic Jesus, one late version of which has been preserved in the Book of Ecclesiasticus, entitled "the wisdom of Jesus". The present writer has previously suggested that the "sayings" collected by Matthew, which Papias had heard of as the source of the Christian Gospels, were a form of the sayings of Mati collected from the papyri of the Ritual. The Catholic Christians were sorely troubled about the Egypto-gnostic Gospels in possession of the "heretics" when they came to hear of them. These are especially associated with the name of Valentinus, an Egyptian gnostic, who came with these Egypto-gnostic Gospels from Alexandria, and to whom Pistis Sophia and the "Gospel of Truth" have been attributed. The "Gospel of Truth", known to the Valentinian gnostics as Egyptian, is the Gospel of Mati, or a collection of the sayings of Mati=Matthew. The Logia of Matthias was the authentic gospel of the Carpocratean gnostics. Clement of Alexandria quotes from the "Traditions of Matthias" two sayings which are not to be found in the canonical Matthew. This proves the existence of other sayings, oracles and divine words than the canonical in the time of Clement, which were assigned to Matthias=Mati. These sayings and traditions were acknowledged as genuine by the gnostic followers of Carpocrates, Valentinus and Basilides, who never did acknowledge any historical founder, and whose Christ was the Egypto-gnostic Jesus - he who was the utterer of the sayings and traditions first written down by the divine scribe Taht-Aan=John; or Taht-Mati=Matthew.
In writing his Gospel, Basilides appealed to a secret tradition which he had received from Matthias; and Hippolytus reports that this secret tradition was derived by Matthias during his private intercourse with the Saviour. But the gnostics never did acknowledge any historic saviour. Their Christ was Horus, or the non-historical Jesus, and therefore the private intercourse of Matthias with the Saviour was that of Mati with Horus the Christ of the Ritual which contains the history of that intercourse.
Messiah
Massey - 'Ancient Egypt' - "In the eschatological or final phase of the doctrine, to make the mummy was to make the typical anointed, also called the Messu, the Messiah, and the Christ. Mes or mas, in the hieroglyphics, signifies to anoint and to steep, as in making the mummy, and messu in Egyptian means the anointed; whence Iah the Messu becomes Messiah in Hebrew."
Massey - 'Ancient Egypt' - " ….the one god. Iah is portrayed as the god who is operative, audible, and visible in material phenomena. His are the mighty deeds. He is the manifestor for the father, the opener of Amenta in the solar mythos. The Song of Moses shows that Iah was the divine deliverer who triumphed gloriously over the adversaries of the father, as did this deliverer in the exodus from the lower Egypt of Amenta (Exodus 15:2). Iah is the opponent of Amalek, with whom he makes war for ever, as did Horus with Apap, the eternal enemy (Exodus 17:16). Iah is the god who rides as conqueror through the deserts, (Psalm 68:4) and goes forth before his people marching through the wilderness. It was he who led his people "like a flock, by the hand of Moses and Aaron" (Psalm 77: 20). Iah is called upon as deliverer from death and as the saviour from the sufferings of Sheol (Psalm 116). He is the coming one who is looked to and watched and waited for as redeemer of Israel. It is to Iah the Hallelu-Iah of the Psalmist is raised. In short, the character is that of God the son, and therefore Iah is one with fu the son of Atum-Huhi. Iah is god the son, and the son in Egyptian is the Messu. Thus, Iah the Messu is the Mes-Iah, hence the Messiah in Hebrew. The Messiah as Iah the Messu was the ever-coming son, like Iu, and Iu as Egyptian is he who comes as manifestor for the eternal father. "
The Angel Michael
Massey - 'Ancient Egypt' - "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", (See Armageddon) 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).
Miracle Making
Massey - 'Ancient Egypt' - "The Christians babble about the mysteries of revealed religion, which mysteries never were revealed except to those who had been duly initiated. These were mysteries to the Christians simply because they had not been revealed to them. They are the mysteries of ancient knowledge reproduced as miracles of modern ignorance. Such mysteries of the Christian faith, as the Trinity, the Incarnation, and the Virgin Birth, the Transfiguration on the Mount, the Passion, Death, Burial, Resurrection and Ascension, Transubstantiation and Baptismal Regeneration, were all extant in the mysteries of Amenta with Horus or Iu-em-hetep as the central figure of the pre-Christian Jesus.
This mode of making miracles from the mysteries can be traced in the canonical Gospels. For instance, according to John (John 21), when Jesus reappears to the seven fishers on board the boat to cause the miraculous draught of fishes it is after his resurrection from the dead. Consequently, the transaction is in a region beyond the tomb, therefore in spirit-world, not in the life on earth. Whereas in Luke's version (Luke 5), his reappearance was in the earth-life and is not a reappearance after death. Yet the miraculous draught of fishes is the same in both books; and either the transaction is historical in Luke and has been relegated to the after-life in another world by John, or else the mythical version was first and has been converted into an historical event by Luke. But here, as in other cases, there is no corroboration of the history to be adduced, whereas the priority of John's version is attested by the Ritual where the fisher, the seven fishers, the fishing and the fish belong not to this earth but to that other world beyond the tomb and to the mysteries of Amenta.
When Sebek in the Ritual (ch. 113) catches the fish in his marvellous net this is proclaimed by Ra to be "a mystery". But when Simon Peter in the Gospel catches the great draught of fishes the mystery becomes a miracle.
We must go to the Egyptian drawings in the drama of the mysteries for the verifiable fact; and once we are in presence of the real truth we learn that the argument of Professor Huxley against the miracle is just as unprofitable as the Christian belief in the miracle. Here, as everywhere, the miracle results from a misinterpretation of the mythos out of which the gospels were ultimately evolved, piecemeal, and put together in a spurious history, with a spurious version of Horus the mortal, and a spurious spectre of Horus in the spirit.
In performing his miracles with a word, in being the word incarnated or made truth in person, in wielding a magical power over the elements, in casting out devils, in causing the spirits of evil to enter the swine, in healing the woman with the issue of blood, in giving sight to the blind, in transforming and transfiguring himself, in suddenly concealing himself, in walking upon the sea, in his personal conflict and battles with Satan, in raising the dead to life out of the earth, in resuscitating himself on the third day; in all these and other things Jesus is accredited with doing exactly what was attributed to Horus in the Ritual and in the Egyptian mysteries. But these miraculous things were never done by mortal or immortal on the surface of our earth. They are other-world occurrences in the true rendering, and they can only be re-related to reality as a mythical mode of representing the scenes in the drama of Amenta. The superhuman attributes are possessed, the transformation and transfiguration effected, the waters walked, the evil spirits cast out to enter the typhonian swine; sight is restored to the blind, the dumb are given a mouth, the dead are raised up out of the earth by Horus in this divine nether-world termed the earth of eternity and not on the earth of Seb in the world of time.
The historical character of the four Gospel narratives must stand or fall by the historical facts of the miracles. From the birth derived from a virgin to the corporeal resurrection of the Christ, the sole standing-ground is upon miracle. No amount of Jesuitical dialectic or logical argument based upon false premises, can ever make right, as a trustworthy matter of faith, that which is verifiably wrong as matter-of-fact. Yet the faith was founded on the uttermost falsification of natural fact as the ground of the history. On the one hand we find a belief that these miraculous transactions, these teachings of the Christ and the Christ himself were historical. On the other, we have the proof that they were unhistorical, a proof upon evidence that has never been tampered with, and that is directly derived from witnesses that do not, cannot lie. The miracles of the virgin birth and physical resurrection of Jesus; the miracles of giving sight to the blind and of raising the dead, the descent into Hades, and the resurrection in three days or on the third day, are all Egyptian, all in the Ritual. They were previously performed by the Christ who was not historical, the Christ of the Egypto-gnostics who is Horus or Jesus, identical with the Osirian Christ who was Horus the lord by name, and who, as the records show, was also extant as a divine type or spiritual impersonation as Iusa or Iu-em-hetep many thousand years ago."
The Miracle of Feeding The Multitude
Massey - 'Ancient Egypt' - "A crucial example of the mode in which the gospel history was manufactured from the matter of the mythos and the eschatology is furnished by the miracle of miracles of the loaves and fishes. In one account the multitude of men, women and children are fed on five loaves and two fishes, and the remains of the meal were sufficient to fill twelve baskets (Matt. XVI. 17-21). In the other miracle, or second version of the same, the multitude are fed on seven loaves and a few small fishes, and there were seven baskets full of broken pieces. But for the Ritual we might never have known the correct number of loaves that did suffice to feed the vast multitude. They are seven in one place and five in another, and both the seven and five are found in one and the same book. This difference, however, serves for Matthew to make out a second miracle (XV. 36). The speaker in the Ritual says, "There are seven loaves on earth with Seb; there are seven loaves with Osiris (in Amenta); there are seven loaves at Annu with Ra in heaven" (ch. 53). "Henceforth let me live upon corn in your presence, ye gods, and let there come one who bringeth to me that I may feed from those seven loaves which he hath brought for Horus" (Renouf, Rit., ch. 52). "It is the god of the sektet boat and of the maatit boat who hath brought them (the loaves) to me at Annu" (ch. 53). These seven loaves constitute the celestial diet on which the multitude of souls are fed in Annu, called "the place of multiplying bread". But those who are fed upon the seven loaves in the celestial locality of Annu are not human beings on earth; they are manes in Amenta where Horus is the bread of life as giver of food to the quickened spirits of the dead; and as the transaction occurred in the next life there was no need of a miracle in this life by asserting that about five thousand hungry men, besides women and children, were fed upon five or seven loaves of bread and two fishes.
The synoptics do not mention the incident, but according to John (VI. 9) who retains much more of the Egyptian wisdom in his Gospel, there was a lad present in the scene who had with him "five barley loaves and two fishes". "Jesus therefore took the loaves from him and distributed them to the people". We have identified the feeding of the multitude of manes on the seven loaves that were brought to Horus as distributor of the bread of life, and the lad who brings the bread to Jesus in the Gospel with the one who brings the seven loaves to Horus, or, it may be, the five loaves to Taht, in the Ritual, and who is described as "someone" who comes with the bread of Horus and Taht which is ritualistically represented by the seven loaves. A primitive concept of the infinite had been expressed in terms of [Page 812] boundless food and drink. Providence was the provider; and the power that provided the fruits of the earth or water was Providence. When bread was made the providing power or godhead itself was figured by the Egyptians as an illimitable loaf, the food of spirits or celestial diet for the life to come. The one great loaf was equivalent to the one supreme source of soul. Seven loaves were numerically equivalent to the seven souls of Ra. The human soul was fed from the bread of life as typical of divine source. With bread of that kind one loaf might have sufficed without the pretence of a miracle, as it was cut and come again without diminution. It was the kind of bread which keeps on rising and expanding for ever as in the German tale of Jesus and the miserly woman with her dough.
Annu is the place of bread in which the multitudes of manes are fed as men, women and children also, if the younglings of Shu are included. It is called the place of multiplying bread. There are seven loaves of bread with Ra in Annu (Rit., ch. 53 B) on which the manes are fed by Horus. They feed upon the seven loaves of celestial bread which were brought for Horus to feed the manes with by a divine messenger. Seven loaves were brought for Horus and there were also loaves for Taht (ch. 52), the two which correspond to the seven loaves and the five in the "historical" miracles. The manes prays that he may feed on the seven loaves that are brought for Horus, and the loaves that were brought for Taht, which shows at least that there was more than one set of loaves, when the multitude were fed on the divine diet in the place of multiplying bread. In the Gospel the multitude recline upon the grass. In the Ritual they rest upon the grassy sward beneath the sycamore of Hathor (ch. 52, 4). But when the multitudes were fed in Annu they were the souls of the departed, and the symbolical seven loaves on which they fed was Ka-bread that was neither made nor eaten on earth, nor did it need a miracle to make the good go far enough. Annu was a mythical locality which did not supply the conditions for a miracle. A miracle had to be performed only when the eschatological representation was shifted from the mount of Annu in Amenta to a mountain in Judea. One hieroglyphic sign of the mount hetep is a pile of food. The mount was the place of feasting for the followers of Horus, the beatified spirits of the departed. "Every feast on earth and on the mountain" signifies the feasts of the living and the dead; the living upon earth, the dead or the departed on the mountain. In the feasting on the mount "Jesus went up into the mountain and sat there. And there came unto him great multitudes, having with them the lame, blind, dumb, maimed, and many others, and they cast them down at his feet; and he healed them; insomuch that the multitude wondered when they saw the dumb speaking, the maimed whole, the lame walking, and the blind seeing; and they glorified the God of Israel. And Jesus called his disciples and said, I have compassion on the multitude, because they continue with me three days and have nothing to eat". (Matt. XV. 29-32.) The miracles of healing, including the casting out of evil spirits and the raising of the dead, as portrayed in the Ritual and corroborated by the "Pistis Sophia", occurred in the resurrection on the mount; and this shows that those who had been with Jesus having nothing to eat for three days had been awaiting their resurrection on the third day, and that they were the manes and not mortals."
The Miracle of Walking On Water
Massey - 'Ancient Egypt' - "Mythology knows nothing of miracle, nor the need of it. Miracle has no place in the Egyptian Ritual. But the Ritual shows us how the necessity for it arose as a modus operandi when the gnosis had to be accounted for by ignorance and the mythos was converted into human history. For example, the sun or the sun-god Atum is described in the Ritual as going over the surface of the lake of Mati, in Abydos, the place of rebirth, or of sunrise. That which is done mythically by the god is performed by the manes on the eschatological plane, and as he is in the human likeness, it follows that he must walk the water in the sun-god's track. He says, "the great God who is there is Ra himself. I walk on his road; I know the surface of the lake of Mati. The water of Mati is the road by which Atum-Ra goes to traverse the field of divine harvest" (Rit., 17). In the first phase the sun (or solar god) traverses the celestial water at dawn. In the eschatological continuation the human soul in Amenta does the same because assimilated to the character of the god. It is but a mode of representing phenomena in the two worlds of the double earth, the imagery of upper earth being repeated in spirit-world. But if we substitute a human being for the solar god or the manes in Amenta, and make him walk the water in our world on the surface of the sea or lake of Galilee, instead of the lake of Mati in Amenta, the water-walking can only be done by miracle. Such is the genesis of the Biblical miracles in both the Old Testament and the New. This we are now able to prove twice over by means of the original matter and mode of the mythos in the Egyptian eschatology that was humanized or literalised in legends and at last converted into Christian history.
You cannot rationalize the Bible miracles by reducing them to what may be thought reasonable dimensions. As Matthew Arnold said, "this is as if we were startled by the extravagance of supposing Cinderella's fairy godmother to have actually changed the pumpkin into a coach-and-six, but should suggest that she did really change it into a one-horse-cab". It is not a matter of degree or proportion, but of a radical difference in the fundamental nature of things. It is not the kind of transformation that was applied to the primary facts, nor is this transformation the result of imagination. It was not a result of the faculty of imagining that a man should be supposed to walk the water and not sink. Such an imagining was controverted by all the past of human experience. When the Egyptians portrayed a human impossibility - a miracle - they depicted a pair of feet walking on the water. This was a mode of superhuman force first made manifest by the elemental powers such as light and darkness, the wind, or the spirit of the storm. The water-walker was an old type of deity. The Christian miracles are false modes of explaining that which was ignorantly misappropriated. The gnostic interpretation of the Kamite mysteries had no need of miracles, no reversal or violation of natural law. The process by which miracles, or total violations of natural law, arose, was through perversion of ancient knowledge by later ignorance - not in the false or exaggerated reports of eye-witnesses. Nor could anything be settled by a conflict of opinions in the domain of ideas. We must have some foothold and ground of fact to go upon even to fight the battle. As it is in physical science, we have to ascertain the knowable. It avails nothing to take refuge in the unknown or to enshroud ourselves in mystery. The legends of mythology were not ideal, nor based upon abstract ideas. They were not first evolved from the inner consciousness, but from facts in outward nature that are for ever verifiable. The mysteries that "historic Christianity" took over without understanding, and preserved as food for faith, or as problems for metaphysical speculation, are fathomable and even simple when truly interpreted, but they have and can have no solution on the supposed historic ground. And with its bogus miracles surreptitiously derived from the ancient mysteries by falsification of the myths, it has destroyed or tended to destroy all standing-ground of common sense in natural reality. With its "historical" virgin mother of a God who was her "historical" child, it has made a double mockery of nature, human and divine. With its risen corpse for an anointed Christ the only Son of God, it has deified an image of death itself and made a mortuary of the human mind.
When it is conclusively proved that the Christian miracles are nothing more than a pagan mode of symbolical representation literalised, there is no longer any question of contravening, or breaking, or even challenging any well-known laws of nature. The discussion as to the probability or possibility of miracle on the old grounds of belief and doubt is closed for ever. A glance at the Egyptian pictures will show that the Horus or Christ is the young sun-god who walks the waters in Amenta not on the upper earth, and that the evil spirits who enter the swine and are driven down into the lake are the souls of those who were condemned in the great judgment as typhonian, the black pig being a type of Sut the evil being. A study of these miracles as they were originally rendered will lead to an understanding of their true significance, and here as everywhere else the truth of the matter once attained must ultimately put an end to the false belief: Falsehood hath nothing in the world to do, But lie to live and die to prove the true!
Miracle of Water Into Wine
Massey - 'Ancient Egypt' - "The elder Horus came not only in the water. He was also the Kamite prototype of Bacchus as the lord of wine. When Horus came the grapes were ripe in Egypt and ready to be converted into wine. The season of grapes is dated July 13th in the Egyptian calendar. There is but little left upon the modern globe of the ancient constellation of the Vine, but the star Epsilon, called Vindemiatrix, is still the sign of grape-gathering, and as we read in the calendar - "July the 9th: the Nile begins to rise abundantly. July 28th: abundance of grapes" (Egyptian Calendar. A.D. 1878, p. 19). Vindemiatrix, the sign of grapes being ripe is described by Aratos as being so large in size and bright in splendour as to rival the stars in the Great Bear's tail, whereas at present it is but a star of the third magnitude (lines 130 to 140). The grape-gathering in Egypt is depicted in or near the signs of Virgo and the Vine. It is said of Horus at Edfu, "Thou didst put grapes into the water which cometh forth from Edfu". From that day forth the water of Edfu was called the water of grapes - that is, wine. So anciently was the metaphor of the gospel miracle founded on the natural fact. Uaka is a name of the inundation, and also of the festival at which the deluge of drink was symbolically celebrated by the libation that was correspondingly colossal. The vine was not only set in heaven to denote the vindemia or time for gathering the grapes, the overflow was also figured in the constellation Crater, or the Goblet, as a sign of the "uaka" that was held in Egypt when the land was full of water and the folks were full of wine. When the constellation Crater rose it showed that the urn or vase, an artificial type of the inundation, was overflowing with the waters that restored the drooping life of Egypt. At that time the Egyptians celebrated a feast in honour of Hathor, at which a deluge of drink flowed freely. It is frankly described in the inscriptions as "the festival of intoxication", and was commemorated at Denderah in the month of Taht, the month of the year that opened with the inundation and the heliacal rising of Sothis. Various other fruits were ripe, including dates. Also water-melons were abundant. But Horus is the vine, whose advent was celebrated at the uaka festival with prodigious rejoicings and a deluge of drink of which the vine and cup, or mixing-bowl, were constellated as celestial symbols. The juice of the grape was the blood of Horus or Osiris in the Kamite eucharist. Hence the sacramental cup was figured in the constellation "Crater", the Goblet, or it may be the jar, from the Egyptian karau, a jar, the cup having two characters, one in the mythology and one in the eschatology."
Miriam
Meritaten is best known as one of the daughters of Akhenaten. She disappears from all records around the same time as Akhenaten's demise or disappearance. With this king's name appearing in Greek letters in the Copper Scroll of Qumran - refer Robert Feather's 'The Mystery of the Copper Scroll of Qumran' along with other strong evidence, there is little doubt that he was the biblical Moses.
Outside of the years when 'Aten' was the One God, her name would not have included the God name 'Aten', and instead would have had the name of either the Hidden One, 'YMN', or the older and more general name for God, 'RA'. (Meryt-Ra was the chief wife of Tuthmosis III - the Biblical King David). We can be reasonably certain that during the years when the God Amen was supreme, her name was then 'Meriymn' or 'Meritymn'. The 't' suffix indicates feminine, and anyone knowing her would not have seen it necessary to add the 't'. Whenever a name is translated from Egyptian into Hebrew the final letter 'n' is dropped and the consonant 'y' changes to a vowel, 'a'. A good example of this is the translation of YmnHtp into Amenhotep. We also know that the name Miriam subsequently became a popular name among her Hprw people. We have confirmation that the final letter 'n' was dropped from the following - "St Jerome explained the difficulty that he had in translating the earliest Gospels into Latin and added that the "original Hebrew" versions of Matthew's Gospel and the earliest Luke Gospels were written in the Chaldaic language but with Hebrew letters. The 'original Hebrew' version of the name 'Mary' was 'Mariamne'. Therefore, 'Mary' in the English-language Gospels of today was originally written 'Mariamne' in the Hebrew versions and was sometimes translated as 'Miriam'." (Refer 'The Bible Fraud' by Tony Bushby).
'Meri' in Egyptian meant 'beloved of', thus Meritaten was 'The beloved of Aten'. The Virgin Goddess Hathor-Meri was also known as Isis by the Greeks, but is better known to us as the Virgin Mary. The story of the birth of the king Amenhotep III aka SalimAmen or Solomon is told in four scenes with accompanying text in hieroglyphs in the so-called 'birth room' in his temple in Luxor, ancient Waset known to the Greeks as Thebes.
The Hprw followers of Amen would have therefore known Meritaten as Miriam. Perhaps Akhenaten/Moses did have a sister Meritaten/Miriam. It is just as likely though that the Bible has confused relationships once again, and Miriam was really his daughter.
However there is yet another possibility. According to the Bible Joshua succeeded Moses. Since we have identified the Joshua of 1 Samuel 6 as the King Djoser, we should expect that an Egyptian King with the name of Djoser/Joshua followed Akhenaten. Horemheb was just such a king. He was also known as Dsr-xprw stp.n-ra or rather, Djoserkheperw Setepenre. The first part of his name not only begins with Djoser/Joshua but means 'Holy of the Heprew'. Horemheb/Joshua was a general just as the Bible tells us, and he did knock down the city walls of Akhetaten.
The most remarkable fact not well known is that his name was not just Horemheb, but it was Hr-m-Hb mri-imn, which with vowels added becomes Horemheb Meriamen. So now we have a male Miriam tossed into the equation. According to Laurence Gardiner, " Jasher was the staff-bearer to Moses. His writings are of enormous significance. The accounts relate to the story of the Israelites in Egypt, to their exodus into Canaan. But these stories differ considerably from the way we know the story today. They explain that it was not Moses who was the spiritual leader of the tribes who crossed the Red Sea to Mount Sinai. The spiritual leader was Miriam." The Bible itself tells us in Numbers 12 that there was a dispute between Miriam and Moses. So, if the spiritual leader was truly Miriam and it was Miriam who led the tribes to Mount Sinai, which was the Great Pyramid, then it is more likely that this Miriam was Horemheb/Joshua.
As for the princess Meritaten, Lorraine Evans in her book 'Kingdom of the Ark' theorises that she was the legendary Princess Scota who fled Egypt and found her way to Britain where she founded the Scottii people and thus eventually the country Scotland. This leaves us with the mystery of how her name may have become Scota. The answer might just possibly be in this paragraph - "The name [Stadea] has various forms and may have been borrowed from a fanciful name that meant a scholar; or had a regional identity like Stabiae or Statila, or a woman of good family. According to Jewish writings, Stadea was 'the descendent of princes and rulers' and her royal heritage provided a clue to her real name. The Talmud further states that Yeshu'a (Jesus) ben Panthera's mother 'was also called Miriam, yes, but she was nicknamed Stada...Stat-da, this one has turned away, being unfaithful [Stat-da] to her husband'." (Refer 'The Bible Fraud'.) 'Stat-da' could easily have been mistaken as 'Scota'.
Monstrance
Massey - 'Ancient Egypt' - "Covering the corpse with the transparent tahn, or golden gum, was one way of turning the dead body into a type of the spiritual body which was imaged as the glorified. One cannot doubt that this was a mode of showing the transformation of the Osirian dead mummy into the luminous body called the sahu of Osiris when he was transfigured but still retained the mummy form in Amsu-Horus at his rising from the sepulchre. Mummies buried in the tomb at Medum had been thus enveloped. This was one form of investiture alluded to in the Ritual as distinguished from the mummy bandages. One of these mummies is now to be seen in the Royal College of Surgeons. "The mode of embalming", says Prof. Petrie, "was very singular. The body was shrunk, wrapped up in linen cloth, then modelled all over with resin ( or tahn) into the natural shape and plumpness of the living figure, completely restoring all the fullness of the form, and this was wrapped round with a few turns of the finest gauze". (Petrie, Medum, Introduction, chapter 2, pages 17 and 18.) There was no coffin present in the tomb. The mummy thus invested with the tahn had been buried in this primitive kind of glass case, in which the form and features could be seen either directly or by means of the modelling. The tahn, gum or resin, as a natural product from the tree, preceded glass, and would be fashioned for the earlier monstrance. Remodelling the dead in the likeness of the living form by means of the pellucid tahn is a mode of making the glorified body on earth that was imaged by the sahu in Amenta, and thus the mummy here attains the two-fold type of the Osiris Khat, or corpse, and the Osiris-sahu, or the glorified in spirit. In the Christian agglomerate of Egyptian doctrines and dogmas, rites and symbols, the pellucid tahn may, we think, be recognized in the sacred monstrance of the Roman ritual. This is a show-case in which the host or Corpus Christi is placed to be uplifted and exhibited. The eye of Horus is yet visible in the lanula or crescent-shaped crystal of the monstrance which holds the consecrated bread. The name of this show-case is derived from the Latin monstrare, "to show", and this had been the object of the mummy makers in employing the transparent tahn."
Moses
Many learned scholars including Freud believe(d) that Moses was none other than the Heretic Pharaoh Akhenaten. The theory put forward by Ahmed Osman in - 'Out of Egypt' - is very convincing, especially since Yuya (Joseph) was his grandfather. There are many other theories as for example that of Graham Phillips in - 'The Moses Legacy' - which suggests that Moses was a combination of a Priest, Kamose and a Prince, Tuthmose. Nearly all see Moses as Egyptian Royalty.
Historically the suffix, 'Moses/Meses/Mosis' meaning 'Son of', was applied to the names of Pharaohs and High Officials. Akhenaten and the followers of his new religion suddenly disappear from the scene, and his Mummy or remains have never been identified. The name of Akhenaten was proscribed by the new regime and using it could mean a death sentence. In such a case, 'Moses' like the Scottish 'Mac' would be an obvious alternative.
When Akhenaten disappeared, it is very possible that Tutankhamun was also missing for a year or two, for the mysterious Smenkhare of whom we know next to nothing, reigned for this short period. Smenkhare was never left with the same Royal Tomb and trimmings as Tutankhamun, for much of the regalia, including one of the coffins bearing Smenkhare's face mask, were taken away and reallocated to Tutankhamun. So could Tutankhamun have been the rightful successor to Akhenaten, only succeeding to the throne when he returned from the Land of Cush.
Numbers 12:1 tells us that Moses had married a Cushite woman, yet this story is no longer in the Bible, having been removed with the Book of Jasher. (Joshua 10:13 and 2Samuel 1:18). The story of Moses in the Land of Cush runs as follows:-
Jasher 72:
21 At that time that the war and the siege were against Cush, Moses fled from Egypt from Pharaoh who sought to kill him for having slain the Egyptian.
22 And Moses was eighteen years old when he fled from Egypt from the presence of Pharaoh, and he fled and escaped to the camp of Kikianus, which at that time was besieging Cush.
23 And Moses was nine years in the camp of Kikianus king of Cush, all the time that they were besieging Cush, and Moses went out and came in with them.
24 And the king and princes and all the fighting men loved Moses, for he was great and worthy, his stature was like a noble lion, his face was like the sun, and his strength was like that of a lion, and he was counsellor to the king.
25 And at the end of nine years, Kikianus was seized with a mortal disease, and his illness prevailed over him, and he died on the seventh day.
26 So his servants embalmed him and carried him and buried him opposite the city gate to the north of the land of Egypt.
34 And they wished to choose on that day a man for king from the army of Kikianus, and they found no object of their choice like Moses to reign over them.
35 And they hastened and stripped off each man his garments and cast them upon the ground, and they made a great heap and placed Moses thereon.
36 And they rose up and blew with trumpets and called out before him, and said, May the king live, may the king live!
37 And all the people and nobles swore unto him to give him for a wife Adoniah the queen, the Cushite, wife of Kikianus, and they made Moses king over them on that day.
Jasher 73:
1 In the fifty-fifth year of the reign of Pharaoh king of Egypt, that is in the hundred and fifty-seventh year of the Israelites going down into Egypt, reigned Moses in Cush.
2 Moses was twenty-seven years old when he began to reign over Cush, and forty years did he reign.
30 So Moses took the city by his wisdom, and the children of Cush placed him on the throne instead of Kikianus king of Cush.
31 And they placed the royal crown upon his head, and they gave him for a wife Adoniah the Cushite queen, wife of Kikianus.
32 And Moses feared the Lord God of his fathers, so that he came not to her, nor did he turn his eyes to her.
33 For Moses remembered how Abraham had made his servant Eliezer swear, saying unto him, Thou shalt not take a woman from the daughters of Canaan for my son Isaac.
36 Therefore Moses turned not his heart nor his eyes to the wife of Kikianus all the days that he reigned over Cush.
Jasher 76:
1 And Moses the son of Amram was still king in the land of Cush in those days, and he prospered in his kingdom, and he conducted the government of the children of Cush in justice, in righteousness, and integrity.
2 And all the children of Cush loved Moses all the days that he reigned over them, and all the inhabitants of the land of Cush were greatly afraid of him.
3 And in the fortieth year of the reign of Moses over Cush, Moses was sitting on the royal throne whilst Adoniah the queen was before him, and all the nobles were sitting around him.
4 And Adoniah the queen said before the king and the princes, What is this thing which you, the children of Cush, have done for this long time?
5 Surely you know that for forty years that this man has reigned over Cush he has not approached me, nor has he served the gods of the children of Cush.
6 Now therefore hear, O ye children of Cush, and let this man no more reign over you as he is not of our flesh.
7 Behold Menacrus my son is grown up, let him reign over you, for it is better for you to serve the son of your lord, than to serve a stranger, slave of the king of Egypt.
8 And all the people and nobles of the children of Cush heard the words which Adoniah the queen had spoken in their ears.
9 And all the people were preparing until the evening, and in the morning they rose up early and made Menacrus, son of Kikianus, king over them.
10 And all the children of Cush were afraid to stretch forth their hand against Moses, for the Lord was with Moses, and the children of Cush remembered the oath which they swore unto Moses, therefore they did no harm to him.
11 But the children of Cush gave many presents to Moses, and sent him from them with great honor.
12 So Moses went forth from the land of Cush, and went home and ceased to reign over Cush, and Moses was sixty-six years old when he went out of the land of Cush, for the thing was from the Lord, for the period had arrived which he had appointed in the days of old, to bring forth Israel from the affliction of the children of Ham.
13 So Moses went to Midian, for he was afraid to return to Egypt on account of Pharaoh, and he went and sat at a well of water in Midian.
So where was the The Land of Cush?
Conclusion
Cush could only be the Goshen region and its people regarded by Egypt as some kind of Protectorate. Hence the ease with which Moses/Akhenaten was recognised as their ruler.
The idea of Moses wandering around the Wilderness for forty years is really quite preposterous. We use far too many words lightly, forgetting that whilst our contemporaries and present generation understand what we really mean, the same expression can easily be misconstrued by those that follow us. A friend once told me that there was no point in tracing her family history as her mother had told her once that her mother was a gypsy. A year or two later this friend had a trip back to England to see her mother. By now she was curious about her Romany ancestry and asked how her grandparents had met, bearing in mind that grandmother had been a gypsy. Mother said "What on earth do you mean", and when our friend recalled what she had been told as a child, she burst out laughing, saying that what she had said, was that her mother had been a bit of a gypsy, meaning her character.
Similarly when we say that someone has gone to the ends of the Earth, we do not mean the North and South Poles. But if such a phrase was remembered far into the future, when its meaning was lost, it could easily be misconstrued and taken literally.
The Land of Cush or Goshen had become home for all the old Hyksos adherents after the Egyptians had removed them from the throne. It would have been like a large Ghetto, where the general public never trod. The populace had returned to the God they knew so well, Amen. Their faith was strongly tied to the old sign of Taurus the Bull. Moses was enraged when he saw some of his own people straying back, and making graven images of Calves. The Egyptians no doubt looked upon Cush as The Wilderness, and spoke of it as such.
We do know for certain that there was much friction within the Royal Families, especially between the wives. Some of it may have been racial, but much would have been due to the religious split.
Ahmed Osman - 'Out of Egypt' "After their wedding, Amenhotep III presented Tiye with the frontier fortress of Zarw (in the area of modern Qantara, East of the Suez Canal) as a kind of summer palace so that she could be near her Israelite relatives settled at Goshen (beyond Egypt proper, because shepherds were still 'an abomination')." This was nothing like the Cowboy wars with Shepherds in the American West. The Shepherds were the Hyksos people and their religion, which otherwise, it seems, differed little from the Egyptians who observed the Sign of Taurus the Bull.
Goshen was in those days linked with the fortess of Zarw by water." Akhenaten/Moses is believed to have been born at Zarw and spent his childhood there. Quite naturally he would have headed for Zarw to be near his mother, when he abdicated, or was deposed. Jasher's account of him reigning forty years in Cush therefore makes more sense than eking out some impoverished existence amongst the rocks and sands of the Sinai Desert.
Moses Smites The Rock
Massey - 'Ancient Egypt' - "Moses carries the "rod of God" in his hand. With this rod he divides the Red Sea for the people to go over on dry ground. With this he smites the rock in Horeb, and causes the water to spring forth abundantly. The plagues descend on Egypt at the stretching forth of Moses's wonder-working rod. Shu-Anhur is likewise the bearer of the rod. He is represented with the rod in his hands, and is designated "Lord of the rod". In the Hymn to Shu it is said, "Thou leadest the upper heaven with thy rod in that name which is thine of Anhur," the uplifter of heaven (Magic Papyrus, 2, 5). The origin of smiting the rock to make the water come forth is connected with the rock of the Tser Hill, the mount of sunrise. The first waters that issued out of this rock were the springs of dawn and the floods of day. In the Ritual we meet with the hero who causes the water to gush forth. He says, in the character of the great one, who has been developed into a chief, "I make the water to issue forth", or "I make water to come" (117). The striker of the rock with his rod or staff was Shu-Anhur, the impersonator of the force that burst up out of the rock at sunrise when the waters of day were once more set free. The water of dawn is called the "water of Tefnut", she who is the twin-sister of Shu, and of which water the children of light "drink abundantly". As one of these - who are the prototypes of the children of Israel - says, "I drink abundantly of the waters of Tefnut". The waters of dawn (or the tree) were ascribed to the female source, whether as Tefnut or as Hathor. And it is noticeable that in the Hebrew version the first to make the water come forth by miracle for the people to drink is Miriam, whose relation to Moses is identical with that of Tefnut to Shu.
The Two Mourners Mary and Martha
Massey - 'Ancient Egypt' - "The two Mertae-sisters are the watchers over the dead Osiris. They are also the mourners who weep over him when he is anointed and prepared for his burial. It is said of Osiris that he was triumphant over his adversaries on the night when Isis lay watching in tears over her brother Osiris (ch. 18). But the Mertae-sisters both watch and both weep over the dead body. In the vignettes to the Ritual one of the two stands at the head and one at the feet of the body on the bier. These two mourners, weepers, anointers, or embalmers, appear in the Gospels as two different women. According to John it was Mary the sister of Martha who anointed Jesus for his burial. And as these are the two divine sisters in historic guise we ought to find one at the head of the victim and one at the feet, as, in fact, we do so find them. In the account furnished by Luke it is said that the woman who stood behind at the feet of Jesus weeping "began to wet his feet with her tears, and wiped them with the hair of her head" (Luke VII. 38). No name is given for the woman who was "a sinner", which seems to denote the other Mary called Magdalene. Matthew also omits the name of the woman with an alabaster cruse or flask. In keeping with the mythos this other one of the two Mertae-sisters should be Martha, but the point is that the woman with the cruse does not anoint the feet of Jesus. She poured the ointment "upon his head as he sat at meat" (Matt. XXVI. 7). Thus we see there are two different women who anoint Jesus, one at the head, one at the feet, even as the two divine sisters of Osiris called the Mertae, or watchers, stand at the head and feet of Osiris, when preparing him for his burial, or watching in tears, like Isis, the prototype of the woman who never ceased to kiss the feet of Jesus since the time when he had come into the house (Luke VII. 45-6). We have identified the other sister Nephthys, the mistress of the house, with the housekeeper Martha, and as Nephthys also carries the bowl or vase upon her head, this may account for the vessel of alabaster that was carried by the "woman" who poured the ointment on the head of Jesus, whereas Mary the sister of Martha poured it on his feet. Martha is one of the two Mertae by name. In the Egyptian mythos the two Mertae are Isis, the dear lover of Horus the Lord, bowed at his feet, and Nephthys mourning at his head (Naville, Todtenbuch, v. 1, kap. 17, A. g. and B. b.).
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