HAPPY new! YEAR

Still ist es geworden. Gott sei Dank. Sind wohl alle in die Feiertagsferien gefahren. Schön für euch. Zum Glück ist dieses Horrorjahr endlich vorbei. Unseren menschenfressenden und kinderfickenden Illuminatenfreimaurer- und Bilderburgerzombies, die uns immer noch im Weg stehen und lieber tot als glücklich sehen, kann ich nur sagen, dass solange JJ nicht auftaucht ich nicht Ruhe geben werde. Ich werde zwar bald ausziehen und dieses Zürichhöllenloch verlassen aber das bedeutet nicht, dass dieser Teufelskrieg vorbei ist. Es kann nicht sein, dass eine Hand voll grössenwahnsinniger Irrer die ganze Welt verrückt machen und sich alles erlauben können. Wir sind viel mehr als ihr und wir wollen diesen Totalscheiss hier nicht haben. Also nehmt eure Atombomben und euer dreckiges Blutgeld und verpisst euch. Wenn ihr 13 seid, bin ich die Nummer 14. Ich habe euch alle schon lange überholt und übertroffen. Alle wissen es. Ohne eure gestörten Erpresserspielchen wärt ihr schon lange weg vom Fenster. Euch braucht kein Schwein und ihr wisst es. Euer Affenzirkustheater hat schon bald ein Ende. Wartets ab. So gehts halt nicht. Diesmal habt ihrs echt übertrieben aber so konnten wenigstens gleich alle sehen, wie extrem krank und pervers ihr seid. Somit hat euer Gastspiel seinen Zweck erfüllt und kann sich nun auch getrost wieder verabschieden. Und zwar für immer. Wir haben alle genug davon. Overdose.

13 WAR MAL..NOW RULES 14!

In diesem Sinne allen Satansterroristen ein extrem beschissenes 2014 und allen anderen ein hervorragend fantastisches neues Glückslichtjahr mit ganz viel Liebe und Wahrheit!

ALL IS ONE IN NOW & ALL WE NEED IS LOVE!

MISS-iON RE.PORT

4 Länder in 5 Tagen. 3 Sprachen und 3 hervorragende Zauberfeurchen. Es war ziemlich stressig und manchmal zum Verzweifeln aber trotzdem einmalig. Ich habe es mal wieder geschafft. One woman show durch Europa. Die Krönung war natürlich in Rom. Dort gab es dann auch das absolute Supermagierfeurchen direkt vor der Vatikanbank am Fluss unten. Habe mich mal wieder selber übertroffen. Habe ja auch alles mitgeschleppt. Bis auf das Zaubersäckchen, das ich ja in Zürich im Volkshaus damals "verloren" habe. Hoffe es taucht irgendwann wieder auf. Umso weiter ich kam desto komplexer und vollständiger wurden die Ritualfeuer und zum Schluss war ich dann also in voller Montur unterwegs in Rom. War da schon fast eine kleine Touristenattraktion in diesem Aufzug aber gestört hat mich keiner. Ich bin dann natürlich auch noch bei diesem Platz vor dem Vatikan vorbei, wo der Papa Franz manchmal zu seinen hörigen "Dienern" spricht und habe ihm ein kleines Weihnachtsgeschenk hinterlassen. Er wird schon wissen, was es bedeutet. Hinein bin ich nicht die Schlange war viel zu lang. Keine Ahnung, was die Leute dort alle wollen. Die Schweizergarde habe ich auch nicht gesichtet, was vielleicht sogar besser ist. Die sind ja auch ziemlich mafiamässig unterwegs wie man hört. Und meine Verkleidung war sowieso 100mal besser als ihre lächerlichen Clownkostüme. Die hätten neben mir ziemlich dumm augesehen. Unten am Fluss hatte es zwei Fischer, die das Magixspielchen offenbar sehr schnell verstanden haben und sogar extra noch ein paar Zutaten beigesteuert haben für den bösen alten Papa Franz. Die können auch ein Liedchen davon singen, wie es scheint. Haben doch alle die Schnauze voll von diesem Greisenzirkus. Mir ist auch aufgefallen, dass dieser berühmte Platz davor die gleiche Form hat wie diese Symbole auf den "Nuggis". Wieder ein Hinweis mehr. Nicht wahr Apap. Hör mir auf. Mittlerweile sind doch so gut wie alle Geheimnisse gelüftet. Eindeutiger gehts kaum. Ansonsten fand ich Rom ziemlich protzig und die Italiener typisch machomässig darum bin ich gleich nach Erledigung meiner Mission wieder abgefahren. Es ist ja auch niemand aufgetaucht, was ja irgendwie noch zu erwarten war. Nicht wahr. Habe nun gerade noch 20 Euro in der Tasche. Ich bin im Januar also auf die Hilfe von euch allen angewiesen ansonsten hab ich ein Problem. Aber das haben wir ja sowieso. Ausser ihr habt in den letzten Tagen eine Grossreinigung durchgeführt. Man würd es sich wünschen aber bisher blieb ja auch alles an mir hängen. Darum schliesse ich den Kreis wieder damit es gerade noch ein paar eurer Dämonengeister killt. Alle anderen habe ich ja nun abgehängt oder anderen angedreht. Haha. Tja so kanns gehen, wenn man sich mit mir anlegt. Die Drachenvögel mögen das nämlich gar nicht. Ansonsten war die Reise bezaubernd aber anstrengend. Hatte kaum Zeit zwischen den einzelnen Stationen und musste sogar einmal am Bahnhof in Mailand am Boden schlafen. Dafür bin ich in der 1. Klasse in die Schweiz zurück gefahren. Wenn mir sonst schon keiner was gönnt, mach ich das eben selber. Diese kleine Reise habe ich mir redlich verdient obwohl der grösste Teil davon ja Arbeit war. Gratis und auf eigene Kosten wieder mal. Bitte. Berlin, Barcelona und Rom schulden mir was. Und die Schweineschweiz und die Nazionalbank sowieso. Ein ganzes Jahr Terror und Sklaverei wird einen zünftigen Batzen Schmerzensgeld kosten meine bösen Undamen und Unherren. Es wird mir ein Vergnügen sein euch zu schröpfen. Genug habt ihr ja. Paris und London spare ich mir noch für später auf. Wenn JJ dann auch dabei ist. Rana und Herzog find ich langsam nicht mehr so toll ehrlich gesagt. Keine Ahnung, was die sich denken uns so im Stich zu lassen. Sich nie blicken zu lassen. Gehts noch. Nicht mal genug Eier in der Hose mir gegenüber zu treten. Was für Männer sollen das bitte sein. Sicher keine für so starke und mutige Frauen wie mich. However selber wissen aber von mir müssen die vorläufig nichts mehr wollen. Können schön bleiben, wo sie sind. Von Zürich habe ich nun eh auch die Schnauze voll. Irgendwie kann mir der ganze Schweizeraffenzirkus den Buckel runter rutschen. Und zwar gehörig. Wir haben uns nichts mehr zu sagen. Schaut doch selber, wo ihr bleibt. Am besten ihr vergast euch selber, dann sind wir euch endlich los. Das wär doch ganz nach eurem Geschmackkk. Hört mir auf. Da will man am liebsten gleich wieder weg. Und Andreas Koutrios wird jetzt auch endlich in Ruhe gelassen, habt ihr verstanden. Der gute Mann ist ein Held, so wie alle anderen auch, die mir geholfen haben. Sonst komme ich zur Abwechslung mal bei euch mit dem Sackmesserli und der Schere vorbei. Fertig Schluss aus mit diesem Zeckennazischmaus. Die "Punks" von der Besetzten wurden auch nie mehr gesehen. Habt ihr wohl auch verschwinden oder ermorden lassen. Was zur Hölle soll das. Ich bin nur froh, wenn ich endlich mein Geld bekomme und von hier verschwinden kann. Barcelona wird meine neue Heimat. Und JJ nehme ich gleich mit. Falls er noch lebt und das rate ich euch dringend an sonst räume ich diesen Sauladen anders auf. Dann wird hier jeder, der sich daran beteiligt hat öffentlich angeprangert. Provoziert mich also besser nicht mehr länger. Meine Geduld ist hiermit, genau wie das Jahr, am Ende. Ich war nun lange genug nett. Das wars. Ihr fangt jetzt besser an nach meinen Regeln zu spielen und sagt mir wo JJ ist sonst lasse ich hier jeden auffliegen. Ich hoffe die Message war deutlich genug. Und weil die Rundreise so besonders war, gibts natürlich zum Dessert noch ein paar schöne Beweisfotos dazu.

Lassts euch schmeckkken!

11

Heute habe ich mein erstes Feuerchen am Strand gemacht..magic..hier werde ich wohnen sobald ich meine IV-Rente erhalte..nie wieder SchweizZz..das haelt man da ja nicht aus mit diesem irren Zeckenhaufen..Blutsaugerwuermer..pfui..schon bald werde ich Rom erreichen..aber ihr koennt schon mal anfangen Spenden zu sammeln..bis ich zurueck bin, werde ich fast kein Geld mehr haben..schliesslich bin ich hier im Auftrag des Allgemeinwohls..nicht wahr..aber das wird wohl vorlaeufig meine letzte Supermission sein..einmal muss auch Schluss sein..vorallem mit diesem ewigen alleine unterwegs sein..ich will auch Freunde haben..und zwar nicht solche, die mich toeten wollen..danke..11 is my new lucky number..diese Zahl begleitet mich nun schon seit einiger Zeit und sie hat mir bisher wirklich nur Glueck gebracht..ausser in der Oerlikonerhoelle natuerlich..ich werde auf jeden Fall gestaerkt nach Zuerich zurueck kehren und endlich meine Anzeigen machen..schliesslich ist versuchter Mord kein leichtes Delikt..nicht wahr..ihr wisst wer ihr seid..dieses Ueberraschungsei habt ihr euch schoen selber gelegt..geniesst eure Zeit in Freiheit solange ihr noch koennt..denn damit ist es schon ganz bald vorbei..

BYE BYE!

A.D.-VENTURE

Heute lief zuerst einiges schief aber zum Schluss bin ich doch noch angekommen..mittlerweile schon am Meer..wurde auch Zeit, dass wir uns wieder sehen..das gleiche koennte man ueber meine Maenner sagen..falls in Rom keiner auftaucht, will ich dann irgendwann auch nichts mehr davon wissen..Rana und Herzog und Co..aber scheinbar bin ich momentan auf der ganzen Welt sicherer als in der Schw-eizzz..schon traurig..haetten mich doch einige von euch fuer "eine Hand voll Dollars" aus dem Weg geraeumt..mich gerne am Kreuz haengen sehen..nicht wahr..habt die Message von Jesus offenbar immer noch nicht begriffen..als waeren nicht schon genug gestorben..es geht um "immortality"..schon vergessen..und darum werde ich auch schoen inkognito und durch den Hintereingang in Rom vorbei schauen und unbemerkt mein Feuerchen machen...und auch unversehrt wieder von dannen ziehen..so wie ich es in der Schweinesatanistenschweiz bereits seit einem ganzen Jahr tue..man hat mich ja schon die ganze Zeit umbringen wollen..nicht wahr..wie pervers krank muss man sein..darum hat mir der Himmel heute wieder mal wunderschoen gezeigt, dass Gott auf meiner Seite ist..und da ich hier gleich vis a vis von einer Kirche uebernachte, habe ich aus Dankbarkeit dort gleich die Weihnachtsmesse besucht..denn irgendwie habe ich mich doch recht allein gefuehlt..langsam brauche ich auch mal wieder Liebe..und ja auch Sex..und zwar mit dem Richtigen..schliesslich sollte ich besser schwanger zurueck kehren..wenn ueberhaupt..nicht wahr..ich hoffe wirklich sehr, dass dieser totale Irrwahnsinn bald ein "Happy End" nimmt..es war echt genug jetzt mit diesem Affenlausterrortheater..lasst uns bitte endlich in Frieden ihr Toptyrannen..all we need is L.O.V.E.!

Sein Reich komme. Sein Wille geschehe. Amen.

ME-OW

Wow es tut gut mal wieder anonym und unabhängig unterwegs zu sein..ohne dass einem dauernd irgendwelche Personen und Autos belagern und verfolgen..ohne das duemmliche Gelächter von euch Witzfigurenwürmern..frage mich, was ihr nun den ganzen lieben Tag lang so macht..wird euch sicher ganz langweilig über Weihnachten ohne mich...falls ihr dem Drachenvogel entkommt..oje..ich bin bereits über alle Berge und lasse es mir hier gut gehen..mehrere Länder werde ich in den nächsten Tagen bereisen..bis ich dann in Rom eintreffe und mir diese teuflische Vatikanstadt vorknöpfe..haha..nur schade, dass keiner mitkommen wollte..aber ihr habt ja nun alle Hände voll zu tun mit dem Affenlauszirkus in Zürich..ich erwarte, dass da bei meiner Rückkehr aufgeräumt worden ist..Bomben will ich in unserem Haus keine mehr haben..auch keine kriminell korrupten Polizisten, die uns terrorisieren und verleumden..und ich will auch JJ endlich in Freiheit sehen..und alle anderen, die man eingesperrt und gequält hat..ansonsten fahre ich dann direkt nach Bern und werde vor dem Bundeshaus gleich auch noch ein schönes Feuerchen anzünden..jetzt langts du Kriegsverbrecherschweiz..ihr bringt diesen Sauladen augenblicklich in Ordnung..so gehts nicht..sonst gibts für euch alle eine fette Anzeige..und ich lasse mir auch dieses ignorante Verhalten nicht mehr gefallen oder mich vertreiben..ich weiss, was ich für dieses undankbare Land alles geleistet habe und werde mir das garantiert von keinem nehmen lassen..jetzt ist Schluss mit diesem verdammten Disneygangbangbockmist..

AUS MICKEY MOUSE!

W.H.O.

Da bin ich also..back on my soulpath..freedom..die Reise meines Lebens..viele Wege führen nach Rom..sind ja noch ein paar Tage bis Silvester..obwohl die Sonnenwende ja in Wahrheit schon heute beginnt..und alles ist bereit für einen kleinen Ausflug..hauptsache endlich mal raus aus diesem Zürichloch..Polizistenpsychohölle..Giftgasstadt..Terrorwitzland..mittlerweile wissen es ja fast alle..nicht wahr..die Kriegswäschernazis sind los..oje..da gibts wohl bald eine zünftige Drachenvogelfütterung..der Abendmahltisch ist reichlich gedeckt würd ich sagen..lassts euch schmecken..während ich alleine auf meinem Archenschiffboot eine kleine Kreisrunde durch Europa drehe..überall ein paar schöne Zauberfeuerchen mache..haha..wer zuletzt lacht..nicht wahr..catch me if you can..irgendwann muss auch mal Schluss sein..war ja wirklich verrückt lustig dieses irrwahnsinnige Horrorjahr mit euch Dämonenclownaffen im Schweizerchasperlitheater..aber es wird Zeit für ein neues..dass das wuchernde Zeckenunkraut geerntet bzw. gejähtet wird..ich habs euch doch gesagt..jeder macht sich sein eigenes Rattennest..jetzt könnt ihr euch nicht mehr hinter dem Licht und unschuldigen Bürgern verstecken..oje..aber wer nicht hören will..und so reguliert sich die Endernte wieder ganz von selbst..und dann war da doch tatsächlich plötzlich Blochers Bruder..hatte sicher auch sein Sackmesserli dabei..haha..unfassbar aber wahr..live im Irrenhaus.ch...

M(A-)R)RY CH.RisT-MA.S!

The true artist helps the world by rereading mystic truths.

Daher, die Person von grossartiger Statur:
Sanftmütig ist befreit aller Sorgen
und heiter ohne Gedanken für morgen
hat die Himmel als seinen Baldachin,
die Erde als sein Häuschen,
die vier Jahreszeiten als seine Rösser,
und das Yin und Yang als seine Streitwagenlenker.
Er besteigt die Wolken und klettert durch die Himmel,
um mit dem Demiurgen der Wandlung zu sein.
Gestaltend wie es ihm gefällt und einem freieren Rythmus folgend
gallopiert er durch seinen wunderbaren Wohnsitz.

Der Drache als die universelle Potenz und Quintessenz, das Knochenmark der Mutation der Natur, wurde und wird in Naturreligionen als Wesen der höchsten Tranformation verehrt. So vereint der Drache die Kräfte, Taktiken und Fähigkeiten aller Tiere, aller Winde, des Donners, Blitzes, aller Gewässer, Wolken, Berge, Blumen und Menschen, aller Sterne, Galaxien und deren Sonnen. Der Drache steht für das kreative und schöpferische Chaos der Natur, für ihre Einheit und ihren Wandel. Ein unendliches Refugium von Räumen und Zeiten, von Geburt und Tod, ein unermessliches Kontinuum, das alle Zyklen und Azyklen, alle Erscheinungen und Dinge, aber, und dies ist wesentlich, auch alles Unsichtbare und Unnennbare, alles Stille und Leere - das, was vor Geburt, Wachstum, Zeit und Raum irgendwie ist oder nicht ist - vereint.

NEW HOME

Da wir quasi wie Maria und Josef auf der Flucht sind, suchen wir einen neuen Unterschlupf. Am besten mit anderen spirituellen Freigeistern auf dem Lande. Falls jemand etwas weiss, meldet euch bitte unter diversity@poetic.com.

Vielen Dank!

ON THE RUN

Ich denke an JJ..und hoffe, dass wir uns wieder sehen..

I LOVE YOU 4 EVER!

HERZ-o.G

I LOVE YOU ALL! ;)

GIOVANNI RANA

Spiessrutenlauf extrem. Bestienterror deluxe. Die Zwergenbaustellenbunkerstadt. Ihr habt doch einen Vollknall. Sprengt euch selber in die Luft ihr Zombiemonster. Ihr seid doch total krank. Geht zurück nach Bern ins Nazibundeshaus oder in eure Höllenlöcher auf der Appenzelleralienalp ihr Witzfigurenzeckenclowns. Psychogiftwäschereisatanisten. Ihr könnt mich mal mit euren Bomben und "Mässerlis". Fuck yourself sick dirty bastards. Man nennt es Erpressung. Nicht wahr. Pssst. Ihr werdet hier sowieso nicht mehr lebend raus kommen. Jetzt seid ihr selbst eingekesselt in eurem Teufelskriegsnest und wir sollen es mal wieder alle ausbaden. Obwohl ich die Beweise in den Keller gestellt und viele Namen gelöscht habe. Darf ja keiner wissen was hier für ein Affenzirkus los ist. Es könnte ja Panikkk ausbrechen. Darfs nicht geben. Von mir aus. Hauptsache man lässt uns in Ruhe mit diesem Totalwahnsinn. Sowas wollen wir hier nicht haben. Jetzt ist Schluss mit diesem Papstgeheimpolizeitheater. Ich will nur meine Männer und frei sein. Alles andere interessiert mich nicht. Macht was ihr wollt aber gefälligst ohne uns. Ich habe keine Lust auf Krieg und Gewalt. Das bringt gar nichts. Seht ja wo es euch hingeführt hat. Jetzt seid ihr die Terroristen, die ein ganzes Volk als Geisel nehmen. Ein ganzes Land in Angst und Schrecken versetzen. Aus reiner geiziger Gier und blindem Irrwahnsinn. Traurig. Wenigstens kenne ich jetzt den Namen meines Bruders. Nicht wahr. Aber wir können hier schon nur froh sein, wenn wir noch leben. Nicht in der Kälte draussen frieren und hungern müssen. Als Sklaven und Gefangene der Illuminatenvatikanmafia. Mit dem Teufelstellzielscheibenkreuz auf dem Kopf. Tolles Spiel. Ihr spinnt völlig. Bin doch schon nackt aus dem Fenster gesprungen. Habe all eure Abgründe und Foltereien ertragen. Lasst uns bitte endlich in Frieden mit diesem gestörten Babylonbockmist. Man kann doch nicht eine ganze Stadt lahm legen nur weil bei euch ein paar Sicherungen locker sind. Wir zuviel wissen. Gehts noch.

STOP IT!

WE ARE ALIVE

Danke an alle ihr seid die besten! Hiermit sind alle rehabilitiert und entlarvt. Und hoffentlich bald frei oder verschwunden. Damit ein neuer Tag beginnen kann. Ein neuer Morgen. Heizt diesem Affenzirkus gehörig ein!

Mit verrückt bunten Grüssen

GAME OVER AND GOOD NIGHT!

BO.mb-EN T.ErrOR

Falls JJ oder meinen Tieren etwas zugestossen ist, mache ich die Schweiz und alle beteiligten Personen und Nachbarn dafür verantwortlich. Denn leider sieht es so aus als wollte man uns und die Wohnung gestern in die Luft sprengen. Nachdem ich die ganze Nacht lang die Sturmgeister vertrieben habe. Denn als ich am morgen mit den anderen das Haus verlassen und mich in einem Keller versteckt habe, war plötzlich ein riesen Sirenentheater los. Das ging dann auch den ganzen Tag weiter bis ich so umstellt war, dass ich gleich eine ganze Nacht weg bleiben musste. Ich hoffe, dass alle gefährlichen und kriminellen Personen, die sich an dieser Hetz- und Mordkampagne beteiligt haben bereits tot sind oder im Knast sitzen. Jetzt reichts. Wir haben nun wirklich mehr als genug Menschenleben gerettet und wären froh, wenn dieses Affentheater endlich vorbei ist und wir auch mal endlich unsere Ruhe haben.

Danke.

APAP-PAPA IS THE BEST.iE

In the mythology the Apap reptile lies in the Lake of Darkness, where the sun goes down, as the eternal adversary of the light with which it is at war all night and all the winter through. He seeks to bar the way of the sun in the nether world. In the eschatology it is the human soul instead of the sun that has to struggle with the opposing monster in making the passage of Amenta. The same scenery served, as already shown, to illustrate the mystery in a religious and spiritual phase.

Horus the child with finger to mouth is portrayed in the sign of the Scales at the autumn equinox, the point at which the sun begins to lessen and become impotent. This the Egyptians termed the "little sun", which when personified was infant Horus, who sank down into Hades as the suffering sun to die in the winter solstice and be transformed to rise again and return in all his glory and power in the equinox at Easter. This was matter of the solar mythos, also of life in vegetation and in the water of the inundation. In the eschatology Horus the child is typical of the human soul which was incarnated in the blood of Isis, the immaculate virgin, to be made flesh and to be born in mortal guise on earth as the son of Seb, and to suffer all the afflictions of mortality. He descended to Amenta as the soul sinking in the dark of death, and as the soul he was transfigured, changed, and glorified, to rise again and become immortal as a spirit perfected according to the teachings in the eschatology.

The mystical word of power from the first was female. Apt at Ombos was worshipped as the "the Living Word". The supreme type of this power borne upon the head of Shu is the hinder part of a lioness, her sign of sexual potency. The thigh or khepsh of Apt is also the typical Ur-heka, and it is a symbol of the great magical power. The Ur-heka or magical sign preceded words, and words preceded the writings. Great magical words of power are ascribed to Isis, whose word of power in the human sphere was personified in Horus the child, her word that issued out of silence. This is the word that was made flesh in a mortal likeness, the soul derived from blood. Child-Horus, however, manifests in divers phenomena as the Word-of-Power emaned by Isis, in the water, in vegetation, in food, and lastly in the virgin mother's blood. The first Horus was the Word-of-Power, the second is the Word-made-Truth in Horus, Mat, t-Kheru, by doing it. Horus the Word-of-Power was the founder, who was followed by Horus the Fulfiller. This title does not merely mean the Word of Truth, the True Logos (Celsus), or the True Voice (Plutarch), but denotes the Word-made-Truth or Law by Horus the Victorious, the father's own anointed son, who fulfilled the Word of Power. It is Horus the Word-of-Power personalized as a little child who survives as the miraculous worker two or three years old in the apocryphal gospels. He is credited with doing these infantine marvels as the Word-of-Power in person. He also utters the word of power in performing his amazing miracles.

Now if we take the shade to image a soul of blood, the Ba-hawk to image a soul of light, and the hati-heart to represent a soul of breath, we can perceive a raison d’ être for the offering of blood, of lights, and of incense as sacrifices to the Manes in three different phases or states. Blood was generally offered to the shades, as we see in survival among the Greeks and Romans. The shade was in the first stage of the past existence, and most needing in Amenta the blood which was the life on earth and held to be of first necessity for the revivifying of the dead as Manes or shades. The Sekhem was one of the souls or powers. It is difficult to identify this with a type and place in the seven. Pro tem we call it fourth of the series. It is more important to know what force it represents. The name is derived from the word khem, for potency. Khem in physics signifies erectile power. The man of thirty years as typical adult is khemt. Sekhem denotes having the power or potency of the erectile force. In the eschatological phase it is the reproducing, formative power of Khem, or Amsu, to re-erect, the power of erection being applied to the spirit in fashioning and vitalizing the new and glorious body for the future resurrection from Amenta. The Khu is a soul in which the person has attained the status of the pure in spirit called the glorified, represented in the likeness of a beautiful white bird; the Ka is a type of eternal duration in which the seven-fold personality is unified at last for permanent or everlasting life.

According to the magical prescriptions, in fighting the devil, or the evil Apap, a figure of the monster was to be moulded in wax with the name inscribed upon it in green. This was to be spat upon many times, spurned with the foot, and then flung into the fire, as a magical mode of casting out the devil. When the Apap reptile is first encountered and addressed in the Ritual it is said, "O one of wax! who takest captive and seizest with violence and livest upon those who are motionless, let me not become motionless before thee". This is because the presence of the devouring monster is made tangible by the image of wax which represents the power addressed, that is otherwise invisible. The ideal becomes concrete in the figure that is thus magically employed. It is in this magical sense that the opening chapters of the Ritual are declared to contain the "words of power" that bring about the resurrection and the glory of the Manes in Amenta. This mode of magic is likewise a mode of hypnotism or human magnetism which was universally common with the primitive races, especially the African, but which is only now being timidly touched by modern science. The power of paralyzing and of arresting motion was looked upon as magical potency indeed. Hypnotic power is magical power. This is described as being taken from the serpent as its strength. In one passage the serpent is described as he "who paralyzes with his eyes". And previously, in the same chapter, the speaker says to the serpent, "I am the man who covers thy head with darkness, and I am the great magician. Thine eyes have been given to me, and I am glorified through them. Thy strength [ or power] is in my grasp". This might be termed a lesson in hypnotism. The speaker becomes a great magician by taking possession of the paralyzing power in the eyes of the serpent. The description seems to imply that there had been a contest betwixt the serpent-charmer and the serpent, and that the man had conquered by wresting the magical power from the reptile. The Manes has much to say about the adversary of souls whom he meets in Amenta. This is the Apap of darkness, of drought and dearth, disease and death. It is the representative of evil in physical phenomena which was translated as a figure from the mythology into the domain of eschatology. In the "Osiris standeth up upon his feet" to face and defy the crocodiles of darkness who devour the dead and carry off the words of power from the glorified in the under-world. They are stopped and turned back when the speaker says: "I am Atum. All things which exist are in my grasp, and those depend on me which are not yet in being. I have received increase of length and depth and fulness of breathing within the domain of my father the great one. He hath given me the beautiful Amenta through which the living pass from death to life". Thus the Osiris appears, speaks, and acts in the characters of a drama previously extant in the mythology. He comes forth: As the bull of Osiris; as the god in lion form, Atum; as the jackal Ap-uat, of Sothis or Polaris; as the divine hawk, Horus; as the sacred hawk; as the lotus of earth; as the bennu-bird or phoenix-soul of Ra; as the shen-shen or hernshaw; as the soul that is an image of the eternal as the dove or swallow ; as the crocodile Sebek; as the khu, or glorified spirit; and many more. But the individual is shown to persist in a human form. He comes forth by day and is living after death in the figure, but not as the mummy, that he wore on earth. He is portrayed staff in hand, prepared for his journey through the under-world. Also the ka-image of man the immortal is portrayed in the likeness of man the mortal. The human figure is never lost to view through all the phantasmagoria of transformation. From beginning to end of the Ritual we see it is a being once human, man Or woman, who is the traveller through the nether-world up the mount of rebirth in heaven, at the summit of the stellar paradise, where the effigy of the earthly personality was ultimately merged in the divine image of the ka, and the mortal puts on immortality in the likeness of the dear old humanity, changed and glorified. This shows the ghost was founded on a human basis, and that it continued the human likeness in proof of its human origin. Resurrection in the Ritual is the coming forth to day (Peri-em-hru), whether FROM the life on earth or to the life attainable in the heaven of eternity. The first resurrection is, as it were, an ascension from the tomb in the nether earth by means of the secret doorway. But this coming forth is in, not from, Amenta, after burial in the upper earth. The deceased had passed through the sepulchre, emerging in the lower earth. He issues from the valley of darkness and the shadow of death. Osiris had been cut to pieces in the lunar and other phenomena by the evil Sut, and the limbs were gathered up and put together by his son and by the mother in Amenta, where he rose again as Horus from the dead. And whatsoever had been postulated of Osiris the mummy in the mythology was repeated on behalf of the Osiris in the eschatology.

Horus the saviour, who was brought to birth
As light in heaven and sustenance on earth.
Horus in spirit, verily divine,
Who came to turn the water into wine.
Horus, who gave his life, and sowed the seed
For men to make the bread of life indeed.
Horus the comforter, who did descend
In human fashion as the heavenly friend.
Horus the word, the founder in his youth.
Horus, fulfiller as the word made truth.
Horus the lord and leader in the fight
Against the dark powers of the ancient night.
Horus the sufferer with his cross bowed down,
Who rose at Easter with his double crown.
Horus the pioneer, who paved the way
Of resurrection to eternal day.
Horus triumphant with the battle done,
Lord of two worlds, united and made one.

"There is a fountain filled with blood
Drawn from Immanuel's veins,
And sinners plunged beneath that flood
Lose all their guilty stains" ?

In blending the two halves of a soul that was dual in sex, dual also in matter and spirit, into one, according to the mystery of Tat tu, there was a return to the type beyond sex from which the two had bifurcated in the human creation. This one enduring soul was typical of the eternal soul which included motherhood and father-hood in one personality like that of the multi mammalian Osiris which the Child-Horus could only represent in some form of duality that imaged both sexes in one, as do the deities who are figured with one female bosom as a mode of en-onement.

The Christians prattle about the divine "sonship of humanity", manifested in the historical Jesus. But they have no divine daughtership, no origin for the soul as female and no female soul. The Jews did all they could to get rid of the female part of the divine nature, and the exigency of the Christian history has suppressed the feminine element altogether in the human type that represented both sexes in humanity as it was set forth by the Egyptians in the mysteries. Finally, it has been frequently asserted that only through the Gospel Jesus has a god of the poor man ever been revealed- a statement most profoundly false. A god of the poor and suffering was personified in Horus the elder. But there is a corollary to the character. He is likewise an avenger of the sufferings. Horus at Edfu is said to protect the needy against the powerful. Also, in the great Judgment Hall the Osiris deceased upon his trial says, "I have not been a land-grabber. I have not exacted more than should be done for me as the first fruits of each day's work". Various other statements tend to show that the unjust capitalists of those times had a mortal dread of facing Osiris the divinized judge, who was likewise god of the poor and needy. In an Egyptian hymn the one god, Atum the maker of men, is described as "lying awake while all men lie asleep, to seek out the good of his creatures", "listening to the poor in their distress, gentle of heart when one cries to him. Deliverer of the timid man from the violent, lord of mercy most loving, judging the poor, the poor and the oppressed". Taht was the recorder in the Judgment Hall. At the weighing of hearts he portrayed the character of the deceased, and in one of the texts it is said that when he placed the heart in the scales against Maati, the goddess of justice, he leaned to the side of mercy, that the judgment might be favourably inclined, as though he exerted a little pressure on the human side of the balance. It has also been said that the historic Jesus came to glorify the lot of labour, which antiquity despised, whereas the Egyptian paradise was the reward of labour, and Horus the husbandman in the harvest-field of the Aarru is the worker, personified. No one attained the Egyptian heaven but the worker, who reaped solely in proportion as he had sown. The portion of land allotted to the Manes for cultivation in Amenta was enlarged only for those who had been good labourers on earth. The Shebti figures in the tombs are equipped for labour with the plough or hoe in their hands. As agriculturists they put their hands to the plough. There was no unearned increment for loafers in the earth of eternity. A flash of revelation lightens from the cloud of Egypt's past when we learn from the Ritual that a part of the work to be performed in the Aarru paradise or field of harvest in Amenta was to clear away the life-choking sand. These fighters and conquerors of the much detested desert still retain that image of the earliest cultivators, the makers of the soil which they enclosed and first protected from the drifting, sterilizing sand. The Manes, addressing the Shebti figures, says to them, "O typical ones! If I should be judged worthy of doing the work that has to be done in Amenta, bear witness for me that I am worthy to fertilize the fields, to flush the streams, and transport the sand from west to east". He became one of the glorified elect in being judged worthy of the work. This will show that in making the primeval paradise they were still the cultivators who had conquered on earth by their long wrestle with the powers of death in the desert when they made their passage through the wilderness of sand and held on to the skirts of Mother Nile, who led them to a land which she herself had made for them to turn into an oasis and a paradise of plenty with her waters for assistance in the war against Apap, or Sut, the Sebau, and the burning Sahara. It may also explain why the Pharaohs from the time of the eleventh dynasty were officially entitled "Masters of the Oasis", the oasis, that is, which had been created in Egypt by human labour to be localized in Amenta as the promised land that was to be attained at last among the never-setting stars in the oasis of eternity.

"There is a dreadful hell
And everlasting pains,
Where sinners must with devils dwell
In darkness, fire, and chains".

The darkness, fire, and chains, as well as the brimstone, which was the stone of Sut, and other paraphernalia of the Christian hell, are also Egyptian. But the chains were employed for the fettering of Sut, the Apap, and the Sebau, the evil adversaries of Osiris, the good or perfect being, not for the torturing of souls that once were human. The Egyptian hell was not a place of everlasting pain, but of extinction. For those who were wicked irretrievably. It must be admitted, to the honour and glory of the Christian deity, that a god of eternal torment is an ideal distinctly Christian, to which the Egyptians never did attain. Theirs was the all-parental god, Father and Mother in one whose heart was thought to bleed in every wound of suffering humanity, and Whose son was represented in the character of the Comforter.

Apap is evil and a type of negation in the natural phenomena that were opposed to good. In the eschatology Sut represents negation as nonexistence. Evil culminated in annihilation and non-being for the Manes, and the negation of being, of life, of good, was the ultimate form of evil. The Egyptian purgatory, called the Meskat, is a place of purgation where the primitive mode of purifying may be compared with that of Fulling. It is effected by beating. Hence the Meskat is the place of scourging. The Manes pleads that he may not fall under the knives of the executioners in the place of extermination, as he has "passed through the place of purification in the middle of the Meskat". In chapter 72 the Manes prays that he may "not be stopped at the Meskat", or in purgatory, but may pass on to the divine dwelling-place prepared for him by Tum "above the earth", where he can "join his two hands together", and eat the bread and drink the beer upon the table of Osiris. The same plea, "Let me not be stopped at the Meskat", or kept in purgatory , is also uttered by the speaker in chapter 99. The enemies of the Good Being were likewise pilloried. Hence the Manes says, "Deliver me from the gods of the pillory. who fasten (the guilty) to their posts".

In the mysteries of Osiris water is the throne of the eternal. Earth itself was the producer or the mother of the element, the wet-nurse in mythology, and water was her child by whom an ever-renewing source was imaged as a type in Child-Horus, the eternal child. Water, we shall see, was self-delineated as very heaven. Drought was self-delineated as a huge black reptile coiling round the mount of earth night after night and drinking up the water of light day after day. Darkness and light were self-delineated as two immense, wide-winged birds, one black and one white, which overspread the earth. The great squat-headed evil Apap in the Egyptian drawings is probably a water reptile, and possibly represents the mysterious monster of the lakes in the legends of Central Africa. But, wheresoever its habitat in nature, it supplied one of the types that were depicted in the astronomical ceiling of Kam - the types that have now to be followed by means of the mythography in the Sign-Ianguage of the starry sphere, amongst which Apap, the “hellish snake” of drought and dearth and darkness, still survives as our own constellation “Hydra” , the enormous reptile imaged in the celestial waters of the southern heaven. The hero of light that pierced the serpent of drought or the dragon of darkness was also represented as the golden hawk (later eagle), and at Hermopolis the Egyptians showed the figure of a hippopotamus upon which a hawk stood fighting with a serpent. Now, as the hippopotamus was a zootype of the Mother-earth in the water of space, the hawk and serpent fighting on her back portrayed the war of light and darkness which had been fought from the beginning, the war that was a primary subject figured in the astronomical mythology. The hawk represented Horus, who was the bruiser of the serpent's head. Thus the same conflict that was portrayed at Hermopolis may be seen in the constellation of Serpentarius as a uranograph depicted in the planisphere.

The contest between Horus the lord of light and the serpent of the dark was made uranographic in the “ Serpent-Holder”. The conflict betwixt Horus who came by water and the dragon of drought was exhibited by the Apap-reptile being drowned in the inundation as the monster “Hydra” . The scene configurated in the southern heaven where the conqueror Orion rose to bruise the serpent's head or crush the dragon under foot is also represented in the Ritual when Apap is once more put in bonds, cut up piecemeal, and submerged in the green lake of heaven. Other imagery in the planisphere bears witness to the drowning of the dragon Apap in the waters of the inundation. The monster imaged in “Hydra” is treated as carrion by the crow that is perched upon it, pecking at its dead body.

The inimical forces of external nature, the evil spawn of drought, plagues, dearth, and darkness, called the Sebau or the Sami, had preceded these, whereas in Babylonia the two categories are confused and the seven have been reproduced as altogether evil. They are seven-fold in all things evil: seven evil demons, seven serpents of death, seven evil winds, seven wicked spirits; seven in the hollows of the earth, seven evil monsters in the watery abyss; seven evil incubi, seven plagues. But even these seven baleful and injurious spirits of Babylonia originated as powers of the elements, no matter where. Hence the first is a scorpion of rain ( cf. the curse of rain); the second is a monster with unbridled mouth (thunder); the third is the lightning-flash; the fourth is a serpent; the fifth is a raging dog; the sixth is a tempest; the seventh is the evil wind. Here the whole scheme of evil is meteorological, and is based upon bad northern weather. The theological perversion and the degradation of the type are traceable in Babylonia. The seven serpent powers were originally the same. In Egypt they are the seven spirits of the earth. And of the seven in Babylonia it is said in the magical text from Eridu: “those seven in the earth were born. Those seven in the earth grew up. Those seven from the earth have issued forth”. Only in Babylonia the Great Mother as the crocodile type of water has been confounded with the Apap-reptile of evil, and made to spawn the evil powers in the darkness of later ignorance. We can watch the change in a Babylonian version of the mythos. The seven nature forces here originated as seven evil powers; they were “rebellious spirits” and “workers of calamity” that were “born in the lower part of heaven” , or the firmamental deep. They are called “the forces of the deep” , for ever rising in rebellion. In short, they are one with the Sebau of the Ritual, who were the progeny of Apap, which have been confounded with the “seven” elemental spirits who were not originally evil. The beneficent great Mother-earth who had been imaged by the sloughing serpent as a type of renewal and re juvenescence was transmogrified into the serpent of theology, the very devil in a female guise, the author of evil that was ultimately represented as a woman who became the mother of the human race, and who doomed her offspring to eternal torment here she gave them birth in time. The Hebrews follow the Babylonians in confusing the Uraeus-serpent of life with the serpent of death. The primal curse was brought into the world by Apap the reptile of drought, dearth, and darkness, plague and disease, but the evil serpent began and ended in physical phenomena. Apap never was a spiritual type, and was never divinized, not even as a devil. The beneficent serpent Rannut represents the mother of life, the giver of food in fruits of the earth or the tree. She is portrayed as the mother both in the form of a serpent and also as the human mother. But good and evil have been badly mixed together in the Hebrew version of the Babylonian perversion of the Egyptian wisdom.

In Babylonia the tree of life was changed into a tree of death. The serpent in the tree that offers fruit for food, as Rannut, the giver of food and representative of Mother-earth, was transformed into the evil serpent that “brought death into the world and all our woe” , but which had originated as a beneficent figure in the Kamite representation of external nature. The transmogrifying of Tiamat, the mother of all and suckler of the seven elemental powers, into the dragon of evil might be followed on other lines of descent, as in the conflict of Bel-Merodach and the dragon. In the Egyptian representation Apap the dragon of drought is drowned in the water by Horus of the inundation, whose weapon therefore is the water flood. Now in warring with Tiamat the deluge is the “mighty weapon “wielded by Bel” . Bel (launched) the deluge, his mighty weapon, against Tiamat, inundating her covering” , or drowning the dragon of drought. Thus Tiamat is destroyed by Bel with the deluge, where Apap was drowned by Horus in the inundation. This again shows that the great Mother Tiamat, the suckler, as the giver of water, had been converted into the evil dragon of drought. The good crocodile has also been transmuted into the evil dragon and portrayed as falling down head foremost from the starry summit of heaven to be trodden under foot and crushed beneath the heel of Horus, who is Herakles in Greece, Krishna in India, Merodach in Assyria. It was the same with other fauna. The pregnant hippopotamus was changed for the always female bear or the pregnant woman. The two dogs have been substituted for the two jackals of the south and north, the first two openers of the roads in heaven. The eagle of Zeus takes the place of the hawk of Ra, and the raven, the black Neh of Sut ; the legend follows, and the conflict betwixt the eagle and the serpent is substituted for that of the warring hawk and serpent in the Egyptian mythos. The huge Apap-reptile of drought and darkness has been supplanted by the chimerical monster that is slain by Gilgames the solar god. And when the totemic matriarchate has been followed by the patriarchate, and the goddess of the “living word” in heaven has been changed in the Euphratean system for the lord who is “the voice of the firmament” ; when the waterman has replaced the multi-mammalian wateress, the cow or sow of an earlier system of signs; when the heroes, or mighty ones, have been superseded by simple shepherds of the heavenly flocks - it becomes a question of very minor import who made the changes and forged the counterfeits, or whether the originals were deliberately disguised by the Akkadians or Babylonians, Phoenicians or Greeks.

What was once mono-racial has become multi-racial. What was once national has become international. What was once open only to a few has become open to all. What was once both religious and secular has become only religious. What was once largely ritual has become mostly non-ritual.

It is the Cross of Jesus Christ that will set you free. You cannot do this yourself. It is not magic. You do not counter magic with more magic, rather you counter magic with faith and trust in Jesus Christ, through whom God created the world.

Christians must destroy, preferably by burning with fire, all sacred objects of other religions, Buddhas, charms, magic books, Kabbalah books, sacred religious pictures and all objects that are “venerated”, including New Age objects, drug paraphernalia, death metal comics and record covers, occult based computer games and video games, and everything occultic, dark and evil including dream-catchers, idols, masks and pagan statues. If you have any doubt about it, any doubt at all - get rid of it.

You shall burn the carved images of their gods with fire; you shall not cover the silver or gold that is on them, nor take it for yourselves, lest you be snared by it; for it is an abomination to the LORD your God. Nor shall you bring an abomination into your house, lest you be doomed to destruction like it. You shall utterly detest it and utterly abhor it, for it is an accursed thing.

A demon possessed person is often deeply deceived - thus showing the deceptive nature of demons, a demon-possessed person often engages in activities that display a lack of conscience toward others or a delight in the evil and the bizarre. This betrays the evil, amoral and actively wicked attitude of the demonic. A demon-possessed person is often angry at ministers, scornful of Scripture, fearful of communion, mocking at morality and may hold bizarre views of Christ. Christian praise and worship can cause strong negative reactions. This displays the demonic hatred of God and rebellion toward His legitimate authority over this Earth that He made. Those who deal with demons sometimes find that demons are both aware of and terrified of the eternal fate that awaits them. They believe in the lake of fire even if some theologians do not.

The reason Jesus Christ was manifested in human form was so that He could tackle Satan on his own turf and destroy all his works. Like a hand-grenade exploding in the Devil's face the incarnation brought the awesome power of the Son of God into proximity with evil so that it might completely destroy it.

These three powerful realities mean that even though Satan and his demons are at times quite formidable foes they ultimately cannot harm us. They are defeated rebels whose rebellion will come to nothing in the end. Jesus Christ came to destroy ALL the works of the Devil and through His church that task is being completed and will be finally climaxed at the return of Christ.

We have been raised up with Christ and seated at His right hand in the heavenly realms far above all principalities and power and might and dominion so that Jesus could say of us that the least in the Kingdom of Heaven is greater than the mightiest of the Old Testament saints. This is "amazing grace" and is God displaying His kindness for all the world to see.

1. The power we have over the demonic realm is a gracious gift from Jesus. "I give you.." to equip us for ministry (it is in the context of a ministry trip).
2. This power is both offensive. I give you the authority to trample on serpents and scorpions, and over all the power of the enemy and defensive and nothing shall by any means hurt you.
3. That our operating principle is not to be power consciousness but instead humble gratefulness for the grace of God."Nevertheless do not rejoice in this, that the spirits are subject to you, but rather rejoice because your names are written in heaven."

The difference between command mode and request mode is that we command lesser beings but command greater ones. So when addressing a demon, a disease or a mountain or a storm we operate in command mode as sons of God proudly bearing the authority of Jesus name. When addressing the Father or Jesus we do not presume on the authority we have been given but we come humbly as expectant children with every right to ask and to receive but always in wonder and awe for we have a majestic God.

Strongholds are built out of thoughts. When satan builds a stronghold in a human heart, a church, a nation or across a whole planet he uses thoughts. Thoughts of fear, hatred, envy, enmity and strife. Thoughts that create jealousy and distrust. Thoughts that turn people against God. Thoughts that entice to pride and rebellion. Greedy thoughts, lustful thoughts, evil and cruel thoughts. Brick by brick, thought by thought, constellating together into a demonic aggregate, a wall that blocks out the light and keeps a world in darkness. Note that they are described as "arguments and every high thing that exalts itself. A spiritual stronghold is often characterized by a form of pride known as hubris that exalts itself against God.

If the stronghold is in your nation you may need to debate publicly, use the media and refuse the lies that keep people bound while guarding yourself and your own life from the counter-attacks that will come. As I said earlier our weapons are "mighty in God" they are amazing weapons if wielded rightly. Do not be intimidated, the authority of Jesus and the "big guns" of God's weaponry are on our side.

And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross. Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it.

We are beloved sons of God living in freedom. As sons of God, above the angels, we are going to inherit a kingdom prepared for us since the foundation of the world. We are heirs. In that Kingdom we will be seated on thrones with Jesus, we will rule over the nations, we will judge the world and even angels, we will become beings with immortal and imperishable bodies and dwell safely in amazing wealth, peace and freedom.

When this occurs what it means to be a "son of God" will be revealed. At the moment it is, at best, vaguely understood. When this occurs the meaning of our being seated in heavenly realms with Christ Jesus will become absolutely clear. Christ will take up His authority over all creation through us and amazing changes will occur. The whole world will be set free!

For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; because the creation itself also will be delivered from the bondage of, corruption into the glorious liberty of the children of God. For we know that the whole creation groans and labors with birth pangs together until now.

Curses may come upon you because of your own conduct because of: idolatry, participation in the occult, prostitution, fornication, sexual immorality, adultery, theft, injustice, direct defiant disobedience to God in an important area, and involvement in secret societies with rituals and vows.
Curses may be aimed at you by others because of: hatred, envy, greed, jealousy, the use of magic, spiritual conflict and the desire for revenge. In some cases parents curse their children, particularly the first-born son, in order to attain power in a deal with Satan or his representatives. This is said to occur in Masonic rituals.

In Deuteronomy certain sins are singled out as bringing a curse notably the making of idols, incest, bestiality, treating parents with contempt, injustice against migrants, widows, the disabled or the poor, hiring a contract killer, and moving your neighbors landmark or boundary stone. Most of these are crimes that would never be tried in court because of the secret nature of the crimes, the lack of two or three eye witnesses willing to testify or the difficulty of proving of the case such as the “my word against yours” case of the boundary stone. The curse was God's way of making sure that such secret crimes did not go unpunished. People knew that if they did these things God would repay. Even in the New Testament God is referred to as the one who punishes those who defile the marriage bed. If you have done any of the things in the above list then repentance, restoration and an earnest appeal to God for mercy would be a good starting point in breaking the curse over your life.

When the curse is lifted then the human spirit that has been affected by the curse and been bowed down with pain, confusion and futility will be quickly healed. The person will recover and emotional normality should soon follow.

Then mankind plotted something in the (very) presence of Re...Then they [Re’s advisors] said in the presence of his majesty: ‘May thy Eye be sent, that it may catch for thee them who scheme with evil things...It should go down as Hathor.’ So then this goddess came and slew mankind in the desert.

As stated here in no uncertain terms, it is the “encircling” of Horus by the fire-spewing uraeus-goddess addressed as Ikhet the Serpent—which provides the star-god with his Eye and thereby equips him with an invincible source of protection. Indeed, it is no exaggeration to say that, through this act of encircling or “conjunction,” the mother goddess “invests” Horus as the King of the Gods.

The uraeus-goddess is essentially the destructive power of the sun. She is a goddess because the sun is viewed in this case as the eye of the sun-god (Horus or Re), which is feminine. She is normally represented as a cobra because of the notion of a power that can strike and kill: the hieroglyphic representation of this is (sun-disk with cobra) [ƒ]. The same power is viewed as inherent in the king’s headgear, which is why it also has a uraeus. The primary thing to keep in mind, however, is the notion of the eye. In myth she represents both the sun as an eye and its destructive power. Her common epithet “Great of Magic” derives from the idea of the eye as conveyor of intent—same notion as the “evil eye” (which also existed in ancient Egypt). Through syncretism, she is associated with other major goddesses, such as Isis and Hathor.

It is obvious at once that the star’s propensity for scattering flames of fire and inspiring terror is precisely mirrored in descriptions of the raging goddess as the Eye of Horus. Recall again the previously cited description of Sakhmet: “Sakhmet, the strong one, is in her form as the Eye of Horus, the living [eye...] while with the flame when she goes round, while scorching the rebels with the heat of her mouth.

But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

Every good man is mocked at by them, bold hypocrisie is promoted, truth is accounted a crime; praise and rewards are reserved for foolishness and wickedness. O fools, and wicked, who by these arts would establish a kingdome, by which formerly most potent Empires have fallen, and have been utterly overthrown; Of whom it was truly spoken by Jeremiah, our Crown is fallen, woe to us because we have sinned: which I wish might not be so truly as fitly applyed to you.

It is thought that naturall Magic is nothing else but the highest power of natural Sciences, which therefore is called the height of natural Philosophy, and the most absolute consummation thereof, and that which is the active part of natural Philosophy, which by the help of natural vertues, from a mutual, and opportune application of them, brings forth operations even to Admiration: which Magick the Aethiopians, and Indians especially did use, where the vertue of herbs, and stones, and other things looking towards it was sufficient.

Moses did shew so many signs, and turned the rod into a Serpent, and the waters into blood, and that he sent Frogs, Flies, Lice, Locusts, Caterpillars, fire with hail, botches and boils on the Egyptians; and slew every first born of man and beast; and that he opened the Seas, and carryed his thorow, and brought forth fountains out of the rock, and quails from Heaven, that he sent before his, clouds and lightnings by day, a pillar of fire by night, and called down from Heaven the voice of the living God to the people, and did strike the haughty with fire, and those that murmured with the Leprosie; and on the ill deserving brought sudden destruction; the earth gaping and swallowing them up; further he fed the people with heavenly food; pacified Serpents, cured the envenomed, preserved the numerous multitude from infirmity, and their garments from wearing out, and made them victors over their enemies.

Gott verlangt:
Verlass deine Verwandten.
Verlass dein Vaterhaus.
Gott verspricht:
Ich gebe dir ein neues Land.
Ich gebe dir Nachkommen.
Ich segne dich.

"Myth-making Man" did not create the Gods in his own image. The primary divinities of Egypt, such as Sut, Sebek, and Shu, three of the earliest, were represented in the likeness of the Hippopotamus, the Crocodile, and the Lion; whilst Hapi was imaged as an Ape, Anup - as a Jackal, Ptah as a Beetle, Taht as an Ibis, Seb as a Goose. So was it with the Goddesses. They are the likenesses of powers that were super-human, not human. Hence Apt was imaged as a Water-cow, Hekat as a Frog, Tefnut as a Lioness, Serkh as a Scorpion,. Rannut as a Serpent, Hathor as a Fruit-tree.

When the solar force was yet uncomprehended, the sinking Sun could be imaged naturally enough by the Beetle boring its way down through the earth, or by the Tortoise that buried itself in the soil: also by the waters, or the Golden Hawk that soared up through the air.

The typical Giant Apap was an enormous water-Reptile. The typical Genetrix and Mother of life was a Water-Cow that represented the Earth. The typical Twin-Brothers were two Birds or two Beasts. The typical twin brother and sister were a Lion and a Lioness. The typical Virgin was a heifer, or a vulture. The typical Messiah was a calf, a lamb or Unbu the Branch. The typical Provider was a goose. The typical Chief or Leader is a lion. The typical Artisan is a beetle. The typical Physician is an Ibis (which administered the enema to itself). The typical Judge is a Jackal or a cynocephalus, whose wig and collar are amusingly suggestive of the English Law-courts. Each and all of these and hundreds more preceded personification in the human image. The mighty Infant who slew the Dragon or strangled serpents while in his cradle was a later substitute for such a Zootype as the little Ichneumon, a figure of Horus. The Ichneumon was seen to attack the cobra di capella and make the mortal enemy hide its head and shield its most vital parts within the protecting coils of its own body. For this reason the lively, daring little animal was adopted as a zootype of Horus the young Solar God, who in his attack upon the Apap-Serpent made the huge and deadly reptile hide its head in its own enveloping darkness. But, when the figure is made anthropomorphic and the tiny Conqueror is introduced as the little Hero in human form, the beginning of the Mythos and its meaning are obscured. The Ichneumon, the Hawk, the Ibis might attack the Cobra, but it was well enough known that a Child would not, consequently the original hero was not a Child, although spoken of as a child in the literalised marvels, miracles, and fables of "the Infancy".

In the Egyptian, Horus pierces the Apap-Dragon in the eye and pins his head to the earth with a lance. The mythical mode of representation went on developing in Egypt, keeping in touch with the advancing arts. The weapon of the Basque Hero was earlier than the lance or spear of Horus; it is a stake of wood made red-hot. With this he pierces the huge monster in the eye and burns him blind. The Greek version of this is too well known to call for repetition here, and the Basque lies nearer to the original Egyptian. It is more important to identify the eye and the blazing stake. Horus, the young Solar God, is slayer of the Apap by piercing him in the eye. The Apap is the Giant, the Dragon, the serpent of darkness, and the eye of Apap was thought of as the eye of a serpent that was huge enough to coil round the mountain of the world, or about the Tree of Life and Light which had its rootage in the nether earth. This, on the horizon, was the Tree of dawn. The stake is a reduced form of the tree that was figured in the green of dawn. The typical tree was a weapon of the ancient Horus who is described as fighting Sut with a branch of palm, which also is a reduced form of the tree. The tree of dawn upon the horizon was the weapon of the solar God with which he pierced the dragon of darkness and freed the mountain of earth and the Princess in Amenta from its throttling, crushing, reptilinear coils. This tree conventionalized in the stake made red-hot in the furnace, formed the primitive weapon with which Horus or Ulysses or the Tartaro put out the Monster’s eye, and pierced the serpent’s head to let forth the waters of light once more and to free the lady from her prison in the lower world. When the Apap-Monster in the cave of darkness was personified in something like the human shape, the Giant as reptile in the earliest representation passed into the Giant as a Monster in the form of a magnified man called the Cyclops and named Polyphemus. In one of the African Folk-Tales the little hero Kalulu slays the monster by thrusting a red-hot boulder down the devourer’s throat. This is a type of the red-hot solar orb which the Power of darkness tried to swallow, and thus put out the light.

The lunar lady, as well as the solar hero, is the dragon-slayer in the Basque legends. In one of these, the loathly reptile lies sleeping with his head in the lap of the beautiful lady. The hero descends to her assistance in the Underworld. She tells him “be off.” - “The Monster“ has only three-quarters of an hour to sleep”, she says, “and if he wakes it is all over with you and me”. It is the Lunar Lady who worms the great secret out of the Monster concerning his death, when he confesses where his heart lies hidden. “At last, at last,” he tells her, “you must kill a terrible wolf which is in the forest, and inside of him is a fox, and in the fox is a pigeon; this pigeon has an egg in its head, and whoever should strike me on the forehead with this egg would kill me.” The Hero, having become a hawk, secures the egg and brings it to the “young lady,” and having done his part hands over the egg and says to her, “At present it is your turn; act alone” Thus it appears that the egg made use of by the Prince to kill the Giants is the Sun, and that made use by the Princess was the Lunar orb. Here we have “the egg of the sun and the moon” which Ptah is said to have moved in the Beginning. “She strikes the Monster as he had told her, and he falls stark dead.” The Dragon was known in Britain as the typical cause of drought and the devourer of nine maidens who had gone to fetch water from the spring before he was slain by Martin. Both the Dragon and the Giant signified the same Monster that swallowed the water and devoured the givers of light, lunar or solar, the dragon being a zoomorphic type and the Giant hugely anthropomorphic. Instead of saying nine Moons passed into the dark, as a mode of reckoning the months, it might be said, that Nine Maidens were devoured by the Dragon of darkness. The Myth originated when Darkness was the devouring Giant and the weapon of the warrior was a stone that imaged the Solar orb. In the contest of the young and ruddy hero David with the Giant Goliath the Hebrew Version of the Folk-Tale still retains the primitive feature of the stone.

We know the universal Monster of the Evil reptile of the Dark, for ever warring with the Light, that also drinks the water which is the life of vegetation, as the Fiery Dragon of Drought. But there is a very primitive version extant amongst the Australian aborigines, the Andaman Islanders, and the red men, in which a gigantic Frog drinks up all the waters in the world. Here the Frog plays the part of the Apap-monster that swallows the waters at sundown and is pierced and cut in pieces coil by coil to set them flowing freely at the return of day, either by the Hawk of Ra or the Cat or by Horus, the anthropomorphic hero. In the Andaman version of the conflict between the bird of Light and the Devil of Darkness the waters are drunk up and withheld by a big Toad. An Iroquois or Huron form of this mythical representation also shows the devouring monster as a gigantic Frog that drank up all the water of the world. The Aborigines of Lake Tyers likewise relate that once on a time there was no water anywhere on the surface of the whole earth. This had all been drunk up and was concealed in the body of a monstrous Frog. The Dragon of the waters, is also a denizen of the Holy well in Britain; and here again the evil power of drought and darkness is represented by the Devil in the form of a Frog as presiding spirit of the water. In the well on the Devil’s Causeway between Ruckley and Acton there is supposed to be a huge Frog which represents the devil, that is, the hostile power of drought. The proper time for the malevolent Frog to be seen would be when the Well was dried up in times of great drought, hence he is but seldom seen in a rainy climate like ours. The Frog still suffers even in this “enlightened land” of ours for supplying a zootype of the Evil Power. It is yet a provincial sport for country louts to “hike the Toad,” that is by jerking it high in the air from the end of a plank as a mode of appealing to Heaven for rain and the kind of weather they wanted. Even so, poor Froggy has to walk the plank and suffer in the present for having been a representative in the past of the Monster that drank up all the water. The Orinoco Indians used to keep Toads in vessels, not to worship them, but to have them at hand as representatives of the Power that drank up the Water or kept back the rain; and in time of drought the Toads were beaten to procure the much-desired rain.

At first the Apap-reptile rose up vast, gigantic, as the swallowing darkness or devouring dragon. This when humanized, became the giant, the magnified non-natural ogre of a man that takes the monster’s place in later legendary lore. The Apap-dragon coiled about the mount was the keeper of the treasures in the nether-world. So is it with the giant. In “Jack the Giant-Killer,” it is said “the mount of Cornwall was kept by a huge giant named Cormoran.” Jack, our little solar hero, asked what reward would be given to the man who killed Cormoran. “The giant’s treasure,” they told him, would be the reward.“ Then let me undertake it.” After he had slain the giant, Jack went to search the cave, which answers to Amenta in the lower earth, in which the treasure was concealed. This was the treasure of light and water that had been hidden by the giant in his lair.

In the olden day of indefinite paternity, when the Father was personally unknown it was likewise unknown that the child of light born and reborn in the Moon was the Son of the Solar God. This was a Mythical Son who could not know his own Father. The earliest Son in sociology or mythology did not know his own Father. The elder Horus was the Mother’s child, who was born not begotten. Now, a child whose father is unknown is called a Bastard. Thus Horus was a Bastard born, and it was flung at him by Sut that he was a Bastard. Also in Jewish legend, Jesus is called the Mamzer or Bastard. Thus, the child of the Mother only was the Bastard, just as the Mother who was “na wife” came to be called the Harlot. Horus the Bastard was a child of light that was born of Isis in the Moon, when the Moon was the Mother of the child and the father-source of light was unidentified. But sooner or later there was a secret knowledge of the subject. For instance, in the story told by Plutarch, it is said that Taht the Moon-god, cleared the character of the Mother by showing that Horus was not a Bastard, but that Ra, the Solar-God was his true Father. It is still continued to be told in various Folk-Tales that the woman was no better than a wanton in her wooing of a man whom she seeks or solicits as her paramour. This character may be traced in the mythology. It is the Lady of Light in the Moon who pursues and seduces the Solar God in the darkness of Amenta, and who exults that she has seized upon the God Hu and taken possession of him in the vale of Abydos where she went to lie down and sought to be replenished with his light.

There are two brothers named Anup, the elder, and Bata, the younger. Anup, has a wife who falls in love with Bata, and solicits him illicitly. “And she spoke to him saying, What strength there is in thee, indeed, I observe thy vigor every day.” Her heart knew him. She seized upon him and said to him, “Come, let us lie down for a while. Better for thee ... beautiful clothes.” Like Joseph in the Hebrew version, the youth rejected the advances of the lady. He “became like a panther,” in his fury at her suggestion. Let it suffice for the present to say that the “tale of the two brothers” in the Märchen is derived in the course of a long descent from the myth of Sut and Horus, the Brothers who were represented later as Anup and Horus, also as the Horus of both Horizons. The elder brother Anup corresponds to Sut, who in one form is Anup; the younger Bata, to the Sun-god Horus of the East. The name Bata signifies the Soul (ba) of life in the earth (ta) as a title of the Sun that rises again. On this account it is said that Bata goes to “the Mountain of Cedar,” in the flower of which upon the summit lies his heart, or soul, or virile force; the power of his resurrection as the Solar God. Hence Bata says to Anup, “Behold, I am about to become a Bull.” And he was raised by Ra to the dignity of hereditary Prince as ruler of the whole land, over which he reigned for thirty years. The Solar Power on the two horizons or the Sun with a dual face was represented by the two Brothers who are twins, under whichever name or type, who were earlier than Ra. One is the lesser, darkling and infertile Sun of Night, or of Autumn; the other is the Victor in the Resurrection. These were associated in Amenta with the Moon, the Lady of the Lunar light, who is described with them in Chapter lxxx., of the Ritual as uniting herself with the two Brother-Gods who were Sut and Horus. She is wedded to the one but is in love with the other. Whether as Sut or Elder Horus, her consort was her im-pubescent child; and she unites with Hu the Virile Solar God and glories in his fertilizing power. She confesses that she has seized upon Hu and taken possession of him in the vale of Abydos when she sank down to rest. Her object being to engender light from his potent Solar source, to illuminate the night, and overthrow the devouring Monster of the dark.

It is only in this nether world that Sun and Moon can ever meet, and that but once a month, when the Lady of Light transforms into the Frog, or Hekat, which Frog re-transforms into Sati, the Lady of Light, when she emerges from the abyss. The King was not to be seen by his Mistress without the royal garments on, and these were laid aside when the Sun-God entered the nether earth. If the lady dared to look upon her lover in the night she would find him in the shape of a Beast, as in “Beauty and the Beast,” which was prohibited; and if the lover looked upon the Maiden under certain conditions she would transfigure into a Frog or other amphibious creature, and permanently retain that shape, as the story was told when the myth was moralized in the Märchen; the exact antithesis of the Frog that transformed into a beautiful Princess, the transformation of Bekhi, and possibly (or certainly) of Phryne, the Frog, whose sumptuous beauty was victoriously unveiled when she was de-robed before her vanquished judges. In the different phases of the mythos the young Sun-god might have been met by night as a Crocodile, a Beetle, a Frog, an Eel, or a Bear, for the Bear was also a zootype of Horus. In one of his battles with Sut he fought in the form of a Bear. It was a law of primitive Tapu that the bride or wife was not to be seen by the lover or husband in a state of nudity. In the story of Melusine the bride is not to be looked on when she is naked. She tells her lover that she will only abide with him so long as he observes this custom of women. This also was the law in the mythical land of Naz, and one man who did look on his wife unveiled was transformed into a monster. Now the veil of the bride is one with that of the virgin Isis, which originated in the loin-cloth or leaf-belt that was demanded by the “custom of women” when the female first became pubescent.

The mystical Bride who was not to be seen naked was personated by the Wife who wore the bridal veil, or the Wife whose face was never to be seen by her husband until she had born him a child: or who is only to be visited under cover of night. For, like the Sun and the Moon, they dwell in separate huts and only meet occasionally and then by stealth, according to the restrictions of Tabu. Hence marriages were made on condition that the woman was not to be seen naked by her husband.

Truth is all-potent with its silent power
If only whispered, never heard aloud,
But working secretly, almost unseen,
Save in some excommunicated Book;
'Tis as the lightning with its errand done
Before you hear the thunder.

As elemental forces Sut and Horus had been ever lawless combatants and claimants, always fighting for supremacy. When Shu bad lifted up the heaven of Am-Khemen as the paradise of peace upon Mount Hetep, “he reconciled the two warrior gods with each other” and “with those who had charge of the beautiful creation which he raiseth up”. Law and order were established by putting “bounds to the contentions of the powers” and by dividing the whole universe from Zenith to Nadir into the two domains called the portion of Sut and the portion of Horus. The contention betwixt Sut and Horus had originated ages before the satanic character of the Evil One in his anthropomorphic guise had been assigned to Sut. The twin opponents had been on a footing of equality in the stellar, lunar, and solar mythos. But there always was a question of boundaries to be settled. Shu is the arbitrator in the stellar phase. In the lunar stage Taht the moon god was the judge and reconciler of the warring twins. And in the solar mythos Seb, the god of earth, adjudicates - as shown in the mythological text from Memphis. When Ptah had built his mansion in the double earth the two horizons were united, or, as it is said, the double earth became united, “the union is in the house of Ptah”, and “the two pillars of the gateway in the house of Ptah are Horus and Sut”. The united ones made peace; they fraternized completely. They made a treaty.“Seb says to Horus and Sut”, “there shall be an arbitration between you”. Seb said to Horus, “come from the place where thy father was submerged”, that is in the north. Seb said to Sut, “come from the place where thou wast born”, that was in the south. “A mountain in the midst of the earth unites the portion of Horus to the portion of Sut, at the division of the earth”. This, in the solar mythos, was the mount of the equinox. Now Horus and Sut each stood upon a hillock; they made peace saying “the two earths meet in Annu for it is the march (border) of the two earths”. In this legend there is a shifting of boundaries from south and north to east and west in the union that is now contracted in the house of Ptah, “in the house of his two earths in which is the boundary of south and north” that was drawn from east to west by the equinoctial line. “Here the united ones fraternized completely. They made a treaty”; which was sustained by Seb. And henceforth the twin powers, Sut and Horus, now called Horus and Sut, who had stood as the two pillars, south and north, for the two poles in Apta, are now “the two pillars of the gateway to the house of Ptah”; which two pillars are afterwards portrayed as the double Tat of eternal stability in the making of Amenta.

We might say the double Horus, one with and one without the mask. The clown is Sut, the sly and cunning one, whose zootype was the jackal. Pantaloon and his crutch are the remains of Shu and his celestial prop of the pole. Columbine corresponds to Tefnut, the sister of Shu, which explains her peculiar relationship to pantaloon, whom she rejects in favour of harlequin. Now these four appear upon Mount Hetep when the later heaven is portrayed in the ten divisions that preceded the final twelve as a trinity of primeval, powers united with the Great Mother, who was the abode as Triangle when the heaven was not yet builded on the square. The other four brothers who make up the group of seven great gods (at least in one form) are Amsta, Hapi, Tuamutef, and Kabhsenuf, who stand on the lotus or papyrus, and are the four gods, paddles or eyes of the four quarters. Thus, the seven are: (I) Sebek-Horus, the crocodile; (2) Sut, the water-bull; (3) Shu, the lion; (4). Hapi, the ape; (5) Tuamutef, the jackal; (6) Kabhsenuf, the hawk; (7) Amsta, the man, who, together with the Great Mother, were the founders or the zodiac - three in the Triangle and four in the Square.

Until the time of Har-Makhu the fatherhood of god had not been individualised in Ra. Har-Makhu was the mother's child when she was a virgin, represented by the white vulture of Neith, or the sacred heifer of Isis. The child could be self-generated as the spirit of life in vegetation, or in light, the phenomena being pre-human from the first. Child-Horus in the solar mythos was the little autumn sun conceived upon the western mount as the calf or child. Adultship was attained upon the horizon east with what was termed the double force. The cult was that of Hathor and Horus, the mother and the child, who was the calf on one horizon and the bull of the cow upon the other. In these two characters he was the double Horus, or the “double Harmachis”, the solar god of both horizons, and fulfiller annually in the double equinox. The power of evolution was portrayed in Kheper, the transformer. Kheper showed the old beetle changing into the young; the tadpole transfiguring into the frog the human embryo developing in utero; the enduring spirit emanating from the mortal mummy. Kheper was a form of Har-Makhu, as we learn from the inscription of the Sphinx. From Har-Makhu, the father-god, Ra-Har-Machis was developed in the mythology which preceded the Egyptian eschatology. Atum was Ra in his primordial sovereignty. The divine fatherhood was developed from Har-Makhu, who became the great god Ra in his primordial sovereignty: Har-Ur, the elder, first-born Horus in the mythos, was the child of the mother when she had no husband, and he had no father; hence she was the virgin mother who conceived but did not bring forth. There was nothing human in the transaction except the terminology. Horus in the eschatology was he who died and was buried, and who rose again in spirit at his second advent. This time he was imaged in the likeness of the father as the beloved only begotten Son of God, who manifested as the fulfiller of his word and doer of his will. Two types in this way were deposited and made permanent in Horus, the child of twelve years, and Amsu-Horus, the man of thirty years. Both characters were united and made one as solar in Horus of the double horizon. This character of Horus, as Repa or Heir-Apparent, may be traced historically at a later time as that assigned to a Pharaoh of the 12th dynasty, who represents the double Harmachis, the sun-god of the two-fold horizon. He claims a divine origin as the virgin's child that was not begotten by God the Father. As an infant “in the egg”, he was exalted to be “the Lord of both parts”, or both horizons, like Har-sam-taui. Speaking of the god he says “he anointed my forehead as Lord of men, creating me as chief of mortals. He placed me in the palace as a youth not yet come forth from my mother's womb”. He was born in the likeness of elder Horus to be king, or to. become the royal Horus in the horizon of the vernal equinox, where the two parts were united as east and west in the solar mythos, which followed the stellar Peseshti, or two halves, that were the south and north of Sut and Horus.

One title of Har-Makhu, or Horus of the double horizon, is Har-Khuti-Khepera, the Horus who made his transformation as the beetle-headed Khepera. The astronomical locality for this particular Transformation would naturally be in the sign of Cancer, which the Egyptians sometimes represented by two beetles, at others times by one. Either way, the beetle was the sign of Khepera as Horus of the two horizons. Thus, two beetles mark another station in which the Horus of the double horizon manifests, as the solar deity, with reduplicated power; just as he emerges on the double horizon from betwixt the two lions or Kherufu, in the sign of Leo, as the lion of the double force. Under one of his zootypes, child-Horus was “the lamb, son of a sheep”; and the lamb on the western horizon or mount attained the double power of the adult, as a ram in the opposite sign of Aries on the eastern mount. Indeed, Pisces is the first of six signs in all of which this duplication of the solar power was represented in the zodiac. In the sign of Aries, Horus was the lamb upon the western mount who became a ram upon the horizon east, as the adult figure of reduplicated power. In the sign of Taurus he was the calf which became a bull. The Ritual shows the “Horus of the solar mount” as the calf in presence of the god, and of the morning star upon the western mount. Hathor, the divine cow, is also present with the calf upon the mount. This is the calf that is to become a bull, “ the bull of the mother” on the Mount of Glory in the double equinox, where Horus, the fulfiller, attained the double power. Now, if we suppose the autumn equinox to coincide at the time with the sign of Scorpio, the vernal equinox would then occur in Taurus, and in that sign the Horus calf would become a bull as symbol of the solar power that was doubled in the vernal equinox. When the autumn equinox coincided with the sign of Virgo the place of double glory was in the sign of Pisces on the opposite horizon. The god was conceived as the child, calf, or youngling, in the west. As Sebek, his image was the crocodile of Neith, the virgin in the sign of Virgo. The crocodile in the Ritual is the Kamite “great fish”. Two crocodiles are therefore the two fishes. These are exactly opposite the sign of “Virgo”, and the two fishes = two crocodiles are the dual sign of Horus in his double glory, as the expression of his double power in Pisces, like the two lions in the sign of Leo. This principle of duplication may be traced in six of the solar signs. There are two lions as supporters of the sun-god in the sign of Leo; two beetles in the sign of Cancer; two twins in the sign of Gemini. Further, Horus was the calf on the western horizon, who became the bull on the horizon east; also the lamb on one side and the ram upon the other. Thus the duplication extends from the sign of Leo to the sign of Pisces inclusive, which represents the sun-god as Horus the child and Horus the adult, whose double power or glory was expressed by two lions, two crocodiles, and other types of twinship, in addition to the twins or Gemini who were figured in the human form.

The mystery of the double horizon was indeed a riddle of the Sphinx. The great Sphinx of Gizeh is traditionally reputed to symbolize the river Nile at its rising, when the sun coincided with the signs of Leo or Virgo in the water-season of the year. It is now known, however, to be a representative image of the god Har-Makhu. The Sphinx itself has spoken once. On the stele of Tahtmes IV it is “called” the Sphinx of Khepera, the very mighty, the greatest of the Spirits and the most august. “Now Kheper, the son of Ptah is, as already said, a form of Tum-Harmakhis who was not simply a solar god of the double horizon. In the eschatology he became the god in spirit, the one god living in truth, the sole power that was worshipped as eternal. This is the “greatest of spirits” represented by the Sphinx of Khepera. There had been a sort of hollow under-world made out before Amenta was established as “the earth of eternity” by the opener Ptah. This was the Akar, Khar, or Kar, over which the Sphinx presided brooding in her mysteries of birth - the birth of light, of water, of food, of the young solar god, and, lastly, of an ever-living soul. We learn from the Ritual that the mystery of the Sphinx originated with the mount of earth as the place of passage, of burial, and re-birth for the solar god. An ancient Egyptian name for the Sphinx is Akar. This also was a name for the hollow of the under-world. The speaker, in the character of the newly-risen solar god, exclaims, “I am the offspring of yesterday. The tunnels of the earth have given me birth, and I am revealed at my appointed time” in the coming forth to day. It is said that the very bones of the deities quake as the stars go on their triumphant courses through the tunnels of the Akar. It is demonstrable that a passage through the mount of earth, the same that was made through the Cow, was followed by the passage through Akar, the Sphinx, which was built for the god Har-Makhu, the Horus-sun that was immeasurably earlier than Ra. The speaker is in Akar, which is represented by the goddess Akerit because it was the place of burial and re-birth. The tunnel through the mount of the Sphinx is oblong; and it is noticeable that the oldest known pyramid in Egypt, that of Medum, is neither conical nor quadrangular, but oblong. To understand the nature of the Akar, says Renouf, we have to imagine a tunnel starting from the spot where the sun sets and extending through the earth as far as where the sun rises. Each end of the tunnel has a sphinx-like form. A human-headed lion couches at the entrance and also at the end. It is through the paws of this double sphinx that the galley of the sun-god enters on the western horizon and comes out on the eastern mount. In the picture, Plate taken from the tomb of Rameses IV. “ Fair entrance” (Aka Nefer) is written atone end of the tunnel, “Fair exit” (Par Nefer) at the other. These two gates of entrance and exit on the horizon were called the gates of Akar, and sometimes the gates of Seb, the god of earth. They were the two gates of earth for the sun in the mythology, and the two gates of Akar for the manes in the eschatology. Thus the twofold horizon was imaged for Har-Makhu in the figure of the double Sphinx. The traditions lead one to think that profound secrets were buried in the building of the Sphinx, as was the way with these builders, who put all they knew into all they did. We gather from the stele of Tahtmes that the monument was built to commemorate the sacred place of creation, or, literally, “of the first time”, an Egyptian expression generally used for the creation or “in the beginning”. This sacred site is said to go back to the days of the masters of Kher or Kar, which as a divine locality was the Neter-Kar of the under-world or the abyss. Kher is likewise an ancient name of the Egyptian Babylon, old Cairo. Like Babylon, this was the gate or pathway of the gods - the place of exit, as we read it, for the seven elemental powers who issued from Amenta, as the uraeus-deities, or seven spirits of earth.

Now, one of the commonest scenes in the Roman catacombs is this of the two trees betwixt which rises the so-called Good Shepherd, who is sometimes a goatherd. There is a scene from the Roman catacombs in which the good shepherd is the central figure betwixt the two trees, two birds, and also the lamb and ram, by which the resurrection is to be identified with the vernal equinox in the sign of Aries. In another of the pictures from the catacombs the good shepherd is accompanied by both the lamb and the ram, which are at least equivalent to the dual type of the equinox in Aries. He carries the lamb upon his shoulders, whilst the ram is resting at his feet). Horus was the lamb upon the western and the ram upon the eastern horizon, both being united in a figure of the double power. A kindred representation is portrayed upon agnostic stone now in the British Museum. This is Horus the gnostic Jesus as Ichthus the fish. That the scene occurs in the sign of Pisces is shown by the two fishes, one of which is over the head of Horus, the other under his feet. The latter also repeats the ancient type of the crocodile on which the divine child was supported in the Cippi of Horus. There is also an altar of the Palmyrene at Rome which has the image of the solar god on one side, and on the other a conical cypress tree, the foliage of which exhibits a child carrying a ram upon its shoulder, which shows a singular reversal in the position of the child and adult. But it was the child = the lamb that issued from the maternal tree, to be followed by the adult as the ram. When Horus rises from the dead in the Egyptian tombs it is as the good shepherd. The crook and whip (or flail) of rule are the insignia of his sovereignty. According to the Ritual, he rises up between two trees called the “two sycamores of emerald”. Thus he is the perfect prototype of the good shepherd in the Roman catacombs. The god who rises in this character is Horus of the double equinox in the mythology, and Horus in spirit in the eschatology, who by his resurrection joined the two lives together and the two worlds in one. The good shepherd in the catacombs is self-identified by the cloak he wears, which is the cloak of royalty, as a figure of the royal Horus, the child who was born and predestined to be king.

If the mount or the pillar had been single and not double, there would have been no voyage across the water that flowed between the mount of earth and the mount of heaven; no need of boat or bridge or place of “jumping off” from one side to the other. If the mythical mount had simply been a single figure of the universe axis, the climbers would have gone straight up to heaven, whereas the solar mount of glory in the east did not and could not blend vertically with the stellar mount of glory in the north. The mount was dual; the water ran betwixt the two, and that necessitated the means of crossing from one to the other. Nothing could make the universe axis twofold, in keeping with the double mount of earth and heaven. And this duality alone will explain why one type should be considered female, the other male. The mount or pillar of earth was an image of the Great Mother as bringer-forth, and the mount or pillar of heaven was typical of the fatherhood, the “rock that begat”, or rather of two sexes in one nature as they were blended in the deity Ptah, Atum, Osiris, Ihuh, and Brahma. The type of this duality is to be seen in the navel, the umbilicus, and the nabhiyoni united and imaged in one as a figure of the birthplace and prototype of the navel mounds; the pit below and the pile of stones above, the well and pyramid, the church and steeple, the grave and monument.

The difficulty of obtaining entrance to the mount was insuperable to mortals. Hence the need of divine assistance. The sun-god as opener in the mythology led up to the god as opener for souls in the eschatology. In this character Horus became the door and the way of life to the manes, who followed in his wake of glory through the dark of death. The principal subject of the inscriptions written on the sarcophagus of Seti I., now in the Soane Museum, is the nocturnal passage of the sun or the sun-god through the nether-earth by night, having the blessed on his right hand, the damned upon his left. There are twelve divisions to the passage, which correspond to the twelve hours of the night. But the first of these divisions, that of entrance, is without a door, whereas the last of the twelve, that of exit, has a double door. Here the entrance to Amenta consists of a blind doorway or a door which neither mortal nor manes could know the secret of, and no one but the god, primarily solar, could open. Hence the need of a deity as the opener, or a god who is the door and the way on grounds as tangible as those of the door in the mythology of Amenta. When the god comes to illuminate the valley of darkness the doors open one after the other and he enters with his followers, those who were equipped or, as the legend of the Ten Virgins has it, whose lamps were already trimmed. The door then closes, “and they who are left behind in their porch cry out when they hear it shut”. Thus we attain a natural origin for the mythos, the eschatology, and the folk-tales told concerning the hidden door that was sometimes represented by a revolving stone, and the secret password or “Open sesame!” that was communicated to the initiates in the mysteries. If properly equipped, the Osiris is in possession of the magical words of power that secure the opening of every gate, including this hidden entrance to Amenta. These words he carries in his hand, in death, as his papyrus roll; or, better still, he knows them by heart, and has made them truth in his own life and death. He exclaims, “I am accoutred and equipped with thy words of power, O Ra”, the god, that is, who says of himself, “I am he who closeth and he who openeth, and I am but one”.

Entrance into the eternal city was preceded by baptism, with Anup, father of the inundation, as the baptiser and sprinkler both in one. On approaching the two lakes the speaker says, “Lo, I come that I may purify this soul of mine in the most high degree. Let me be purified in the lake of propitiation and equipoise. Let me plunge into the divine pool beneath the two divine sycamores of heaven and earth”. This precedes the sacrament or eating of the sacrifice consisting of bread, beer, and meat. He also says, “Give me bread and beer. Let me be made pure by the sacrificial joint, together with the white bread”, that is, by partaking of the sacrament.

Whatsoever shape was taken by the eternal dwelling-place on high, it was only attainable at the summit of the mount that reached up to the never-setting stars. And there is a consensus of widely-scattered evidence to show that the paradise of peace and plenty, of reunion and rejoicing, which is the object in view of “the Osiris” all through his journey outlined in the Ritual, is the upper paradise of a legend that is universal, the origin of which can be discovered in the astronomical mythology of Egypt The general tradition is that this paradise was a primeval place of birth, and that it was in the north, upon the summit of a mount now inaccessible to the living anywhere on earth. This circumpolar paradise is known to the oldest races in the world as an initial starting-point for gods and men.

The pyramid is an artificial figure of the mount as means of the ascent to heaven. And now, if we place ourselves with the mummy at the bottom of the Well, we shall see that the tubular shaft of the great pyramid at Gizeh represented the way to heaven as it was imaged to Egyptian thought. The Pharaoh resting at the foot might scan not merely the starry vast, but could fix his gaze in death upon the heaven of spirits at the summit of the mount, the paradise of peace, the enclosure that was finally configurated in the circle of the seven pole-stars that crossed his telescope (the passage pointing northward) one by one in the circuit of precession, or the heaven of eternity. The pole-star, a Draconis, was not the only one that would come within range of that great tube. The great pyramid was founded on the Egyptian astronomy, but was not built simply to register the fact that a Draconis was the fixed point and polar pivot of all the stellar motion during some 3,700 years in the vast circuit of precession. The ceilings of the pyramid chambers were sprinkled over with stars to resemble the face of the sky by night. Astronomical tables gave the aspect of the heavens tenat by tenat throughout the year. So that the manes “had but to lift their eyes” and see in what part of the firmament the course lay night after night. Thus, lying in his sarcophagus, the dead man found his future destinies depicted thereon, and learned to understand the blessedness of the gods. The chief course was mapped out along the river of the Milky Way, as is shown in the Ritual, by the boat of souls ascending to the polar paradise. The deceased, who is about to rise again and set his legs in motion, prays that he may “go up to Sekhet-Aarru, and arrive in Sekhet-hetep”. Lying as the mummy in Amenta, he says “I shine above the leg as I come forth in heaven, but (here, meantime) I lie helpless with a corpse-like face. I faint. I faint before the teeth of those whose mouth raveneth in the nether-world”. The cynosure of the watcher is a point above the constellation called “the leg” by the Egyptian astronomers. This was a constellation in the northern sky which has been identified by Renouf with the group of Cassiopeia, and which the Egyptians named the meskhen or creatory of the cow. The earliest figure of an ark in heaven, or on the waters of the Nun, was that of Horus on his papyrus-reed, who issued as the soul of life in vegetation from the abyss. As the sacred bark borne heavenward in the mysteries shows, this was a figure of the papyrus flower which had been the cradle of Child-Horus previous to its being imaged in the eschatology or astronomy. When the boat was built the souls of the deceased were ferried over the waters in the mythical bark which was at first stellar, next lunar, and lastly solar. There is a bark that voyaged round the pole as Ursa Minor, with seven souls or glorious ones on board, seen in the seven stars that never set, a primary type of the eternals. In another text we find a prayer for the deceased, “that he may reach the horizon with his father the sun, in the solar bark; that his soul may rise to heaven in the disc of the moon; that his Sahu (or celestial body) may shine in the stars of Orion, on the bosom of heaven”. Here are three forms of the boat of souls, one in the stellar, one in the lunar, and one in the solar representation, at three different stages of the mythos. Modern astronomy speaks of the starry vast as a revolving sphere, where the ancient wisdom called it the ship of heaven or the bark of eternity. At first the superhuman force that hauled the system round was thought of as a mighty monster swimming the celestial lake - a hippopotamus or a crocodile, or a compound of both. This was the Great Mother of the revolutions, who was constellated as the primum mobile, the goddess Apt depicted in the Great Bear as the procreant womb of life, the mother and nurse of universal life. Seven powers were born of her, and represented under different types as hippopotami, crocodiles, jackals, apes or uas-eared animals. Seven such were figured as the pullers round the pivot of the pole. When the boat was launched the seven were grouped as seven kabbirs or sailors in the Lesser Bear that made the voyage nightly, annually, and for ever round the mount. They were likewise portrayed as seven tow-men of the starry vast, and haulers of the solar boat, the bark of millions of years, the vessel that was rowed by the twelve kings or twelve great gods around the final zodiac. We learn from the solar mythos that the rope of the towers was made fast to the star Ak, which is to be identified with the pole. The tow men say, “The rope is with Ak”. “ Ra calls it, and the rope puts itself in its place”. Ra is then in Amenta, and the rope of the towers is fastened at the upper end to the pole. Ra says, “Power to you, towers. Tow me to the dwelling of stable things. Free yourselves on this mysterious mountain of the horizon”. This towing upward of the solar bark is one of the great mysteries of Amenta. The “navigators for this great god” who tow the boat are also said to take their oars and row for Ra. Ra says to them, “Take your oars, unite yourselves to your stars”. “O my pilots, you shall not perish, gods of the never-setting stars” (Akhemu-Seku). Thus the solar boat or ship of heaven was navigated by the gods of the non-setting stars who voyaged round about the pole; who did not sink below the horizon, but became the lords of eternity.

The drama comes to an end with the marriage of the bride and the lamb. This is the same in the astronomical reckoning as shifting the birthplace of the child in the circle of precession from the sign of the bull to the sign of the ram, as it actually took place four thousand three hundred years ago. The natural result of this change was that the lamb from that time became the type of Horus instead of the calf. And the great change was marked in Egypt by the crocodile-headed Sebek being portrayed by the Sebek-heteps with the head of the lamb now added to the form of the dragon .

In his various advents Horus was attended by the seven great spirits termed his seshu, or his servants. So Jesus, according to Hebrew prophecy, was to be attended by the seven spirits called (1) the spirit of the Lord; (2) the spirit of wisdom; (3) the spirit of understanding; (4) the spirit of counsel; (5) the spirit of might; (6) the spirit of knowledge; (7) the spirit of the fear of the Lord. These, as Egyptian, were they who had originated as the seven elemental powers and who afterwards became the Khuti as the seven great spirits. But in their Hebrew guise they are evaporized and attenuated past all recognition except as a septenary of spirits. The seven with Jesus as a group of attendant powers or followers may be seen in the seven doves that hover round the child in utero; the seven solar rays about his head; the seven lambs or rams with Jesus on the mount; the seven as stars with Jesus in the midst; the seven as fishers in the boat; and lastly, the seven as communicants who solemnize the Eucharist with the loaves and fishes in the mortuary meal of the Roman Catacombs. There are various pictures in the Catacombs which can only be explained by the pre-Christian gnosis. This alone can tell us why the divine infant should be imaged as a little mummy with the solar halo round his head, or why the so-called “Star of Bethlehem” should be figured with eight rays. Such things are Egypto-gnostic remains belonging to the Church in Rome that was not founded on the Canonical Gospels, but was pre-extant as gnostic; the Church of Marcion and of Marcelina. Several of these pictures contain the group of the seven great spirits who were with Horus of the Resurrection at his advent in the sign of Pisces, as they had been with him in the previous signs when he was the lamb, the calf, the beetle or the lion. Two pictures are copied by Lundy, one from De Rossi’s Roma Sotteranea Christiana and one from Bosio. In the one scene seven persons are seated at a semicircular table with two fishes and eight baskets of bread before them. In the other scene, seven persons are kneeling with two fishes, seven cakes and seven baskets of bread in front of them.

Holy Thursday is especially consecrated by the Roman Catholic Church as a commemoration of the Last Supper and the institution of the eucharistic meal, at which the corpus of the Christ already dead was laid out to be eaten sacramentally. It is similar in the Gospels. The Last Supper is there celebrated, and the body and blood of the Christ are there partaken of before the Crucifixion has occurred. This, in the Egyptian original, would be the corpse of Osiris, the karest-mummy of him who died in the winter solstice three months before the resurrection in the equinox occurred at Easter. Seven days of mourning for the burial of Osiris were also celebrated at the end of the month Choiak. This was known as the “fêtes des ténèbres”, which, according to Brugsch, commemorated the “sept jours qu’il a passé dans le ventre de sa mère, Nût” — equivalent to Jonah being in the belly of the fish, only the days of darkness in this phase are seven instead of three. These seven days of mourning are the prototype of Passion week in the rubrical usage of the Roman Church, during which the pictures of the cross (and Crucifixion) are all covered up and veiled in darkness. Here the funeral ceremony followed the burial of Osiris, whereas in the Christian version the fêtes des ténèbres precede the death and burial of the supposed historic victim.

The hawk was now the symbol of the father and the son, that is, of Ra and Horus. Whereas the dove as mother-bird was primary. The female nature of the mystic dove is also shown by its co-type the pigeon, still employed in modern slang as a survival of sign-language. Thus the earliest human soul was insufflated by the mother, and the mother divinized was represented by the Dove, the bird of soul when soul was first attributed to female source. Lastly, the same bird was given to the Holy Spirit as God the Father, and as a type of the Trinity consisting of Father, Son and Holy Spirit, with the mother veiled and hidden by the dove.

“Behold there suddenly came out of the cave many dragons, seeing which the youths cried out with excessive fear. Then Jesus descending from the mother’s lap stood on his feet before the dragons, and they adored Jesus”.

The origin of the “Holy Family” can be traced to this initial point of the journey down to Egypt. The moon at full was the mother with the child who rode upon the ass attended by the old man Seb. This was the “woman clothed with the sun and the moon under her feet, and upon her head a crown of twelve stars”, who was persecuted by the crocodile of darkness. At the autumn equinox the Apap-reptile reared its loathly form from out the abyss to pursue the mother and destroy her Babe. But the earth opened and helped the woman, or Seb protected her as foster-father to the child of light. According to the astronomical mythos, the Pool of Putrata, or lake of darkness, lay upon the western side of the mount. This was the habitat and lair of the dragon, “eternal devourer is its name”. Here the reptile lurks and watches the “bight of Amenta” for its prey. With wide-open jaws of the crocodile itswallows the sinking stars (in the mythos), and the souls that fall into darkness (in the eschatology).  Above all, the dragon of darkness lies in wait for the virgin mother and her forthcoming child, who is the saviour of vegetation and preserver of the light. The journey into Egypt can be followed a little further in the Gospels of the Infancy. The Arabic Gospel says the mother and child remained three years in Egypt, and the Lord Jesus wrought very many miracles in Egypt, which are not found written either in the Gospel of the Infancy or in the perfect Gospel. The child-Jesus in Egypt is the child-Horus in Egypt, and the traditions of Horus have been assigned to an “historic” Jesus. “These”, as Wiedeman puts the cart before the horse, “have affected a series of Coptic texts which, in making use of the well-known apocryphal account of Christ’s journey through Egypt as a child, describe the triumphal march of the Saviour along the valley of the Nile, and relate how he drove his foes from place to place, destroying them as he went.”

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 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 Page 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”. 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 equivalent to that of the dragon of drought), thou sayest this day “the block of execution is furnished, and thou art come to contaminate the Mighty One”.

There are twelve divisions in Amenta corresponding to the twelve hours of darkness. Twelve gates or doors successively enclose twelve sections of space, and the doors are guarded by twelve serpents, one serpent “to each door”. These twelve divisions of the nether regions are repeated in Pistis Sophia as twelve dungeons of infernal torment. The surrounding gloom is represented by the Apap-dragon of darkness. As it is said, “the outer darkness is a huge dragon with its tail in its mouth”. There are twelve rulers or guardians to the twelve dungeons who take the place of the Egyptian twelve serpents. They have the faces of serpents, dragons, basilisks, crocodiles, cats, vultures, bears and other beasts; for, as it is said of the rulers of “these twelve dungeons which are inside the dragon of outer darkness”, “each hath a name for every hour, and each one of them changeth its face every hour”. A dog-faced demon, called the eternal devourer, who lives upon the damned, is described in the Ritual. The deceased prays to the great Osiris, “Deliver me from that God who liveth upon the damned, whose face is that of a hound, but whose skin is that of a man, at the angle of the pool of fire”. This “dog-faced one” and his rivers of fire reappear in the Pistis Sophia. Certain sins are to be renounced in order that the manes may escape from “the judgment of that dog-faced one” and from the “judgments of Amenta”, “from the fires of Amenta”, and “from the torments which are in Amenta”. Knowing the magical names in Amenta has the same power, according to the Pistis Sophia, as with the Book of the Dead. For instance, the dragon of outer darkness has twelve names written on the doors of its dungeons, and, as it is said, whosoever shall understand the mystery of one of the names, if he is abandoned in the outer darkness and he pronounceth the name of the dragon, he shall be saved and receive the treasure of light. To know the name was to obtain possession of the magical word of power which meant salvation.

As the double Horus, or as Jesus and the Christ, who was dual as manifestor for the Virgin Mother and afterwards for God the Father: double by nature, human and divine; double in matter and in spirit; double as child and as adult, double as the soul of both sexes. But when the word “logos” comes to be used for the divine Reason we are in the midst of Greek metaphysic and doctrinal mystification. These two, blended in one person, constituted the double Horus who was that double logos spoken of by Philo, the figure of which was founded, as Egyptian, on the two halves of the soul, or pair of gods in the mystery of Tattu. Horus in these two characters was Horus with the tress of infancy, and Horus who becomes bird-headed at the transformation in his baptism. In his first advent Horus is the sower in the seed-field of time; in his second he is the lord of the reapers in the harvest of eternity. In the astronomical mythos Horus was the king of one year. Naturally that was as ruler of the seasons in the annual circuit of the sun. As the prince of eternity he was the typical adult of thirty years, and lord of the Sut-Heb festival, who is called “the living Horus, the powerful bull, lord of the festivals of thirty years,” which are termed “the years of Horus as King”. This was the royal Horus in whom the child that was destined to be a king attained his manhood and assumed his perfect sovereignty. As already shown, the genesis of the double Horus is portrayed in the Ritual. In this description ”two brethren come into being.” One of these was the wearer of the female lock, as the child-Horus. His birth was mystical. He was both male and female in person, or, as it is said, “he assumed the form of a female with a lock,” the sign of pre-pubescence in either sex, and hence a type of both. He is also called “the Afflicted One,” which denotes the mystery of the Virgin’s child. The second is “the active one of Heliopolis.” He is “the heir of the temple.” The first is also called the heir, and the second the heir of the heir. He has the divine might of “the son whom the father hath begotten.” This was “the only-begotten of the father.” Thus the “two brethren” were Horus the child who wears the long tress that is the sign of either sex, and Horus the adult who images the power and glory of the father as the god in spirit.

Not only had Horus two mothers, Isis the virgin who conceived him, and Nephthys who nursed him. He was brought forth singly, and also as one of five brothers. Jesus has two mothers, Mary the Virgin who conceived him, and Mary the wife of Cleopas, who brought him forth as one of her children. He, likewise, was brought forth singly, and as one of five brethren. Horus was the son of Seb, his father on earth. Jesus is the son of Joseph, the father on earth. Horus was with his mother the Virgin until twelve years old, when he transformed into the beloved son of God as the only-begotten of the father in heaven. Jesus remained with his mother the Virgin up to the age of twelve years, when he left her to be about his father’s business. From twelve to thirty years of age there is no record in the life of Jesus. Horus at thirty years of age became adult in his baptism by Anup. Jesus at thirty years of age was made a man of in his baptism by John the Baptist. Horus in his baptism made his transformation into the beloved son and only-begotten of the father, the holy spirit, represented by a bird. Jesus in his baptism is hailed from heaven as the beloved son and only-begotten of the father God, the holy spirit that is represented by a dove, which denotes the mystery of all mysteries concerning the origin of the Egypto-gnostic Christ. The elder Horus came to earth in the body of his humility. The younger came from heaven to wear the vesture of his father’s glory. The first was the child of a baptism by water. The second is Horus the anointed or Christified; the oil upon whose face reflected the glory of the Father. This was the double baptism of the mysteries which is referred to in the Ritual by the priest who says, “I lustrate with water in Tattu and with oil in Abydos”. The duality manifested in Horus is shown when he is said to come into being as two brethren, the same that Pistis Sophia describes as “the Saviour-twins” ; also when the transformer Kheper takes the form of two children - the elder and the younger. Again, in the seventy-first chapter of the Ritual, Horus divinized is called “ the owner of twin souls, who lives in two twin souls,” now united in the eternal one. It is the potential duality of sex in the child-Horus that will account for Queen Hatshepsu being designated Mat-Ka-Ra, the true likeness of the solar god, called the golden Horus. She assumed the habiliments of both sexes in token that the divinity was dual, and that this duality was reproduced in the golden Horus whose various phases of twinship included the two souls of sex. The golden Horus was a supreme type because of the two fold nature of the soul. It was this duality of Horus that is referred to by Hatshepsu when she says “the two Horus-gods have united the two divisions (south and north) for me.” “I rule over this land like the son of Isis” ; “I am victorious like the son of Nut” ; which two likewise constitute the double Horus. It is said of the Osirian Horus in his twofold genesis from matter and spirit, “Horus proceedeth from the essence of his father and the corruption which befell him”. That is in the incarnation or immergence in matter as the opposite of spirit, according to the later theology. Matter was at this time considered to be corrupt, and matter was maternal, but spirit was paternal and held to be divine. This will also explain the language of the Ritual applied to Osiris when he is spoken of as suffering decay and corruption, although inherently inviolate and incorruptible. The Osiris is embalmed in the divine type of him that never saw corruption. Yet Horus the child is born of Isis into the corruption of matter in his incorporation, and all the evil that was derived from matter or the mother-nature has to be purged away in becoming pure spirit like Horus at the second advent, when he has become the glorified, anointed, only-begotten son. These were the two halves of a soul that was perfected in oneness, when Horus the child was blended with Horus the adult in the marriage-mystery of Tattu, but not till then, and not otherwise. “The two Horus-gods” is a title of the dual Horus in the Pyramid-texts of Teta. The Olive is there said to be “the tree of the two Horus-gods who are in the temples.” Horus proclaims himself to be the issue of Seb (or Earth) whose spouse is Isis, and affirms that his mother is Nut. That is as the double Horus. Horus the human soul on earth, and Horus as a spirit in Amenta; Horus born of two mothers who were two sisters, and who in the different theologies may be Neith and Sekhet; IusГЈas and Nebhetep; Isis and Nut; or two Marys, the two Meris who were at first the cow of earth and the cow of heaven. The child of Isis, the virgin heifer, was imaged as the calf, the red calf of sacrifice, also by the golden calf. After his death he rose again as the bull in the likeness of his father, Osiris, the bull of eternity. In the solar mythos he was born as a calf in the autumn equinox that became a bull in the Easter equinox when this occurred in Taurus. The type was repeated in the eschatology, when the manes is baptized to become the anointed in the character of Horus, who says, “I am the divine bull, son of the ancestress of Osiris”.

The two characters of the double Horus, commonly ascribed to Jesus, are also portrayed upon the gnostic monuments in the Roman catacombs. In one character he is the little old and ugly Jesus. In the other he corresponds to Horus of the beautiful face. The first is the suffering Messiah, the despised and afflicted one, who was considered to be of an ignoble origin compared with that of Horus the younger. He was the child of the Mother only; the soul in matter; the heir of Seb, and therefore of the earth earthy. Horus the younger is the man from heaven; the immortal Son of the Divine Man who is in heaven, Horus in his glory and his majesty. These often occur together on the same monuments in their irreconcilable contradiction of each other. But the “elder Horus” did not mean the aged Horus, for he was at the same time the child-Horus. The title has been misinterpreted by the artists of the catacombs who have represented “the afflicted one,” the Man of sorrows, as diminutive, and pensive, old and ugly, whereas, according to the true type, he was never more than twelve years of age, and always wore the lock of childhood. “Old Child” was his name.

Jesus at twelve years of age is said to leave the Virgin on his father’s business for the purpose of sowing the seed of the word; the word that was to be made truth in the fields of divine harvest. Osiris is the husbandman as God the father, and child-Horus the seed-sower as the son, in human form. Sut, the anthropomorphic Satan, is the opponent of Horus in the harvest-field; he undoes what Horus does. As the prince and power of drought and darkness, he is busy in the night. He sows the tares, the thorns and thistles, the weeds or “devil’s-dung” amongst the good seed of Osiris sown by Horus. Horus has his assistants in the seed-sowing and the reaping of the harvest. These are grouped as the two, the four, the seven, and finally the typical twelve who are the reapers in the Aarru-fields, which are in the earth of eternity. There is no exact parallel scene in the canonical gospels to this of the seed-sowing in the Ritual, but the child that sows the seed in his father’s field, survives in the Gospels of the Infancy. As we read in the Gospel of Thomas at the time for sowing the child went out with his father to sow corn in their field, and when his father sowed, the child Jesus also sowed one grain of corn. And having reaped and threshed it, he made “a hundred quarters of it,” and bestowed the corn upon the poor. “Now Jesus was eight years old when he wrought this miracle,” during his first advent. At his second coming, Horus is the reaper in the fields of harvest. This is he “whose fan (or flail) is in his hand” when he rises from the sepulchre. The harvest at the end of the world was reaped by the followers of Horus at the end of the age or cycle of time. It was periodic in the mythology, like the harvests of the earth, and therefore periodic in the eschatology. He that sowed the good seed in the Egyptian mysteries was Horus the son of Isis, or the human Horus, who reappears as Amsu the husbandman in the fields of divine harvest, otherwise as Horus-Khuti the master of joy with his twelve followers who are the reapers of the harvest in Amenta. This is portrayed both in the nether-world and in the upper paradise of Hetep on the summit of the mount. The object of the beatified deceased is to attain the harvest-field in Hetep, that he may take possession of his allotment there, and be in glory there, and plough and sow and reap the harvest there for ever, “doing whatsoever things were done on earth,” but changed and glorified. This was to be attained, not at the end of the world, but at the end of all the trials, the purifications and purgatorial pains, the strenuous efforts made in climbing up the ascent to reach at last the paradise of rest upon the summit; the place of re-union and reconciliation; the land of the tree of life and the water of life, of perennial plenty and of everlasting peace. Here the reapers, called the “angels’ in the Gospel, show the harvest-field is not upon the earth of time. They are the twelve with Horus in the fields of divine harvest. Horus tells Osiris at the harvest-home that he has cultivated his corn for him in the Aarru-fields of peace; and in the person of Har-khuti with the twelve as lord of spirits gathered in the harvests of eternity.

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 typical blind man of Amenta, then, is Horus in the gloom of his sightless condition, as the human soul obscured in matter or groping in the darkness of the grave. This is Horus An-arar-ef in the city of the blind. And the Horus who comes to restore the lost sight, is he who had been divinized in the likeness of Ra, the holy spirit. It is said of this dual Horus in the Ritual, “The pair of gods are Horus the reconstituter of his father and Horus the prince in the city of blindness”. The second Horus is the spirit perfected. He descends from heaven to the darkness of Amenta as The Light of the World. He is called the one whose head is clothed with a white radiance. His presence shines into the sepulchres and cells of the manes. He comes to the blind in the city of the blind, the place in which blind Horus was enveloped in obscurity. He shows as a great light in the darkness of the land of the dead, and is described as restoring sight to those who are blind, that is to the manes who have not yet attained the beatific or spiritual vision. This is represented as giving sight to the blind. Amenta was looked upon as the earth of the blind. The manes were there as blind folk awaiting sight. The human Horus Har-Khent-An-arar-ef in Sekhem was the prince of the blind, being chief amongst the manes who were sightless or without the means of seeing in the dark. For this reason the mole or shrewmouse was his zootype. The typical blind man in Amenta is the blind Horus who was deprived of sight by Sut, the Power of Darkness. But every manes that entered Amenta was also blind in the darkness of death. Thus there are two blind men, or one as the God and one as the manes; one in the soli-lunar mythos, and one in the eschatology; Horus in his darkness of night or the eclipse; the mortal in the dark of death. Miracle for mystery, this may explain the two different versions of healing the blind in the Gospels. Three of the evangelists know of a single blind man only, who was cured by Jesus, where Matthew reports the healing of two blind men in which he obviously gives two separate versions of one and the same miracle. In the Ritual, then, we can identify the one blind man with Horus in the dark, or without sight; the two blind men with Horus and the manes (otherwise with Osiris and the Osiris); and the multitudes of blind people above ground with the manes or the dead in Amenta. There is no need of limiting the miracle of curing the blind to one or two men. Horus the light of the world in the earth of Amenta comes to cure the blind in general who are dwelling in the darkness of the city of the blind, in which the devil (Sut) was dominant previous to the second advent of Horus. The dead in Osiris were as blind mummies awaiting the spiritual light which gave the beatific vision; and Horus comes to unseal the eyes of the manes waking in their coffins.

The caster-out of demons is also portrayed as Khunsu offering up the abominable pig in the lunar disk as a sacrifice to the Lord of Light (Planisphere of Denderah), the pig being a zootype of Sut the evil one. Thus we reach a root-origin in the war of light and darkness, or Horus and Sut, that is waged for ever in the Moon. The black boar, Sut, makes his attack upon the eye, which is healed by Horus or Khunsu, Taht or Ra. The power of light was then the healer of the wound in nature that was wrought by the representative of darkness as the pig, the Apap-dragon, or the adversary Sut. Hence the eye of Horus in the moon is a symbol of healing, and of safety or salvation; an amulet, therefore, or fetish, good against the powers of darkness. There was no miracle in the natural phenomena. There was no miracle involved or taught in the original mode of representation. But when a “human mortal” with the name of Jesus is put in place of Horus, Taht or Khunsu, he becomes the supposed to be, but for ever impossible, miracle-monger; Jesus, the Jewish Saviour, who is described as coming into a world of blind people; some of whom are blind figuratively, others actually. The Scribes and Pharisees are denounced as blind, “blind guides”, “fools and blind”, “blind leaders of the blind”, Jesus restores the sight of those who are physically blind, “to many blind he gave sight”. That is in fitting the canonical Jesus to the rôle of Horus. A form of blind Horus described by Isaiah leaves no room for doubt that the Hebrew Messiah was the Egyptian Horus. This is he who is blind; “my servant, who is blind as he that is made perfect, and blind as the Lord’s servant”. This servant of the Lord is the suffering Horus who was portrayed as the servant of Osiris the Lord, blind, dumb, and therefore deaf, but as being perfected in serving the Lord, who “confirmed the word of His servant”. Being perfected marks the change from the servant, as Horus who was born blind in matter to Horus in spirit, the restorer of sight to the blind, that is, to the dead. Also the word of the servant was confirmed by the coming of Horus as the word-made-truth in Har-Ma-Kheru. But it was in the earth of Amenta that Horus came to restore the sight to the blind, and in the canonical Gospels Judea, full of blind folk being cured by miracle, is just Amenta wrong-side uppermost, with the drama of the double-earth in a state of topsy-turvydom through the conversion of the ancient mysteries into Gospel-miracles.

Horus in the character of Har-Makhu was the sun-god of the double horizon, who passed from west to east and united the two in one. These two horizons of the double earth have been a source of endless perplexity to the students of the history. The two horizons reappear in the Gospels as those of the two opposite countries, Judea and Galilee. Both have been used independently; the result is that one writer localizes the works of Jesus in the one region, whilst another places the scenes in the country opposite, as if they did not know which leg to stand on, or on which horizon to take their stand. Horus of the double horizon is reproduced in Jesus, who itinerated in two lands or two parts of the one land which takes the place of the Egyptian double earth. Horus passes from one horizon to the other by making his passage through the mount. He makes the passage in the stellar Atit, or Maatet-boat, which he enters with the seven glorious ones at sunset. Horus in the mount is one with Horus in the boat, and thus as teacher of the four, or the seven, or the twelve, he is the teacher in the boat. In this character Jesus likewise teaches in the boat. It is said that “he sat down and taught the multitudes out of the boat”. Horus, with the seven on board the boat, who were portrayed in heaven as the Sahus in Orion, is usually depicted standing. The nearest likeness to the passage through the mountain in the Maatet-boat by night occurs when Jesus “withdrew again into the mountain himself alone”. whereas the disciples go by water. “When evening came, his disciples went down into the sea; and they entered into the boat and were going over the sea unto Capernaum. And it was now dark”. The scribe hardly dared to send them through the mountain by the boat of the mysteries, therefore Jesus comes to them by walking on the water, “and straightway the boat was at the land whither they were going”, that is, by magic or by miracle. At the summit of the mount the glorified deceased who came up from Amenta were now given a seat upon the bark of Ra. In one of his many characters Horus is the divine teacher called “the teller”, on board the boat. He says, “I am the teller in the divine ship. I am the unresting navigator in the bark of Ra”. As the teacher in the boat he also says, “I utter the words of Ra (his father) in heaven to the men of the present generation (or to the living on earth), and I repeat his words to those who are deprived of breath (or to the manes in Amenta)”. This, then, is Horus as the teacher in the solar boat, who utters the words or sayings of his father Ra, by day and night, to the living on earth and the manes in Amenta. These are spoken of as those who are in their shrines, but who are also said to accompany Horus as his guides. Horus further says, “I have made my way and gone round the celestial ocean on the path of the bark of Ra, and standing on the deck of the bark”. It is in this position on the boat that he utters the words of Ra — the word of God — to both the living and the dead. He says, “I come forth from the cabin of the Sektit bark, and I raise myself up from the eastern hill. I stoop upon the eastern hill. I stoop upon the Maatet (or Atet) bark that I may come and raise to me those who are in their circles, and who bow down before me”. The boat or bark of the sun has been made historical in the Gospels. In the time of the celestial Heptanomis there were seven on board the bark with Horus. And seven is the number on board the ship with Jesus after his resurrection. In the heaven of ten nomes there were ten on board the solar bark with Horus, and there are ten on board the boat with Jesus (not twelve) in a very early picture given by Bosio. In this scene, Jesus with the ten in the boat is the child of twelve years, not the man of thirty years. Ten in the solar boat preceded the twelve in the heaven of ten divisions, which were earlier than the seventy-two.

Horus in the boat is another of the mythical characters assigned to Jesus by the “sacred historian”. Jesus likewise plays the part of Horus in the boat as the teller of parables. “There were gathered unto him great multitudes so that he entered into a boat and sat; and all the multitude stood on the beach. And he spake to them many things in parables”. Four of the parables are then told to the people by Jesus, the teller in the boat, which is a co-type with the sayer or logos in person. We find that the Teacher, now become historic, also addresses two classes or kinds of people when he utters the words of his father from the boat. One audience consists of the twelve disciples to whom he is supposed to communicate a knowledge of the mysteries of the kingdom of heaven. These correspond to the glorious ones who are enshrined, and who accompany Horus as his guides. The others are called the multitude. To these it is not given to know the mysteries because “seeing they see not, and hearing they hear not, neither do they understand”. If the thing were historic, the supposed great democratic Teacher would be excluding the “swinish multitude” from all knowledge of the kingdom of heaven. They were not to be enlightened because they were too densely, darkly ignorant. They are to be put off with parables, according to Luke, “that seeing they might not see, and hearing they might not understand” these heavenly stories which had for them no earthly meaning. Thus, in this process of transmogrifying the Kamite mythos into Christian history, the common people, the ignorant multitude, are assigned the status of the Pait, the breathless, non-intelligent, unilluminated dead who were slumbering darkly in the coffins of Amenta, and these are inevitably mixed up, in the teaching of Jesus, with the deaf and blind who do not hear and cannot see, and may not perceive, as mortals on this earth.

Moreover the bark in which the sun-god made his celestial voyage was double under two different names. “I am the great one among the gods”, says the speaker in the Ritual, “coming in the two barks of the lord of Sau”. In the morning it was the Sektit boat, in the evening the Maatet bark. “Let the soul of the deceased come forth with thee (the god) into heaven; let him journey in the Maatet boat till he reach the heaven of the setting stars”. Two boats are also mentioned by Luke where Matthew only speaks of one —“ while the multitude pressed upon him and heard the word of God, Jesus saw two boats standing by them”. He asks that one of these may put out from the land in order that he may address the multitude from the shore. And he sat down and taught the multitudes out of the boat. Again, we meet with Jesus on board the Maatet bark at evening. In the Gospel according to Matthew there is a scene in which Jesus is asleep on board the boat. At sunset, “when even was come”, he entered into a boat and his disciples followed him. And behold, there arose a great tempest in the sea, insomuch that the boat was covered with the waves, but he was asleep”. Then “he arose and rebuked the winds and the sea, and there was a great calm”. The scene may be paralleled with that on board the bark of Ra at evening. In this conflict between Apap and Ra the evil is in the western mountain, and it is said of him, “Now at the close of day he turneth down his eyes to Ra: for there cometh a standing still in the bark, and a deep slumber within the ship”. Here the solar god as Ra, or Horus, when sinking to rest in the boat, is described as being asleep on board when the evil one makes his attack. There is a contest. “Then Sut is made to flee with a chain of steel upon him, and he is forced to vomit all that he hath swallowed. Then Sut is put into his prison”. The western mountain overlooks the lake of Putrata. “I know the place”, says the speaker, “where Ra navigated against adverse winds”. The lake that is crossed by night amidst the terrors of the tempest is a replica of the dreadful lake of darkness which the followers of Horus have to cross in Amenta. It is mentioned in the pyramid texts as a lake that is traversed by the glorified personage. In the chapter by which “one dieth not a second time” it is spoken of as the lake or chasm of Putrata, where the “dead fall into darkness”, if not supported by the eye of Horus, their moon by night. Elsewhere it is described as the void of Apap over which the bark of heaven sails; the void in which the Herrut-reptile lurks to prey on those who fall down headlong in the dark. In this place the deceased pleads that he may be brought into the bark “ as a distressed mariner”, for safety. After crossing the lake of darkness, the solar god is thus addressed — “O thou who art devoid of moisture in coming forth from the stream, and who restest upon the deck of thy bark, as thou proceedest in the direction of yesterday and restest upon the deck of thy bark, let me join thy boatmen”. “O Ra, since thou passest through those who are perishing headlong, do thou keep me standing on my feet”. That is, in crossing the water— but not walking on it. Some of the matter may have sunk down a little too deep to dredge for, but as Herod the monster is the Herrut-reptile, the dragon-Apap, in an anthropomorphic guise, we may complete the parallel by pointing out that the murder of John by Herod immediately precedes the crossing of the stormy-lake=the lake of darkness called the void of Apap in Amenta. John is slain, but Jesus escapes to cross over and to save those who were sinking in the waters and who are described in the Ritual as “falling down headlong”, and finding nothing to lay hold on by which they can be saved from the bottomless abyss, until Horus comes to the rescue of the “distressed mariners” in the “divine form which revealeth the solar orb”, and with the eye that was an emblem of the moon; the sun by day and moon by night being called the two eyes of Horus. In the original mythos the boat is the solar bark; in the eschatological phase it is the boat of souls. It is teered by Horus, who is called the oar that guides. It is rowed by his followers, who may be the “four paddles”, or the seven great spirits, or the twelve mariners; and it is the ark of salvation for souls when Horus the Saviour is at the look-out. This ark or bark has served for a model in the New Testament as the boat of souls distressed that is nearly swamped, and only saved from sinking by the God who is on board. On entering the bark the speaker pleads: “O Great One in thy bark, let me be lifted up into thy bark”. The data for comparison with the story in the Gospel are — the divine bark, which is solar in the mythos, and the boat of salvation, or of safety, in the eschatology. In crossing the terrible lake from which the Apap monster emerges, and the storms and tempests rise to overwhelm the bark, the god rises unwetted from the water to rest upon the deck of the bark and insure the safety of those on board. This is identical with Jesus, who comes on board by walking upon the water, whilst the individual speaker that makes the appeal for safety in the place of perishing headlong is equivalent to Peter, who calls for help when sinking in the lake, saying, “Lord save me”, and is “lifted into the bark”, like the rescued manes in the Ritual. Jesus on board the boat with his disciples in the storm sustains the character of Horus in the boat, who is the oar, paddle, or rudder of Ra, and who exclaims, “I am the kheru (paddle or rudder) of Ra who brings the boat to land”. In this passage Horus is the oar or rudder to the boat of the sun, with the ancient ones on board, in the mythos, and to the boat of salvation for souls in the eschatology. It is he who brings the boat to the shore.

Horus commands in the boat. Ra annihilates his enemies from the boat. It is in the boat of the Sun that Ra puts a limit to the power of his enemies when they pursue him to the water’s edge; that is, to the horizon of day. So Jesus takes refuge in the boat and finds protection when he perceives that he is about to be taken by force; he likewise walks upon the water to the boat. Death by drowning in the lake was the mode of execution appointed for the evil Apap and his host of darkness who attacked the solar bark by night. The fiends of Sut are also included in this sentence of death by drowning in the emerald lake of heaven, or of dawn. Now the fiends of the evil Sut were represented as swine. And immediately after the great tempest in the sea which Jesus stills, the devils are made to enter the swine, and, like the emissaries of Apap and of Sut who “causes storms and tempests”, they are driven down the mountain-side to suffer death by drowning in the lake. It was on the mount that Jesus met with the man obsessed with a legion of devils who “entreated him that he would not command them to depart into the abyss”. “Now there was a herd of swine feeding on the mountain”, “and the devils came out from the man and entered into the swine”, and the herd rushed down the “steep into the lake and were choked". It was by Sut, in the shape of a great black boar, that Horus was gored in the eye. It was also the Pig of Sut that devoured the arm of Osiris in the burial-place. And when the evil spirits are cast out, as represented in the judgment-scenes, they enter the swine of Typhon and are driven down the side of the mount to be submerged in the Lake of Putrata or the fathomless abyss of outer darkness.

In his resurrection Horus cometh forth as “the heir of the temple” in Annu. He is called “the active and powerful heir of the temple, whose arm resteth not” in the mummy bandages. That is, as the avenger of his father Osiris in Annu, where he rises with the whip or flail in his hand to drive the adversaries from the temple. Now Annu, the station of the temple, was the place of the pillar. The temple itself in Annu, or Heliopolis, was known by the name of Ha-ben-ben, the house of the pyramidion or temple of the pinnacle, and the struggle of Satan with Jesus on the pinnacle of the temple may be traced to that of Sut and Horus the heir of the temple or the Ha-ben-ben of Annu, following the contention of the twin powers of darkness and light, or of food and famine in the wilderness. “All the kingdoms of the world” are more definitely presented to view as celestial localities upon Mount Hetep. There are ten divisions of this divine domain. The three scenes of struggle betwixt Jesus and Satan are (1) in the wilderness, (2) on the pinnacle, and (3) on an exceeding high mountain; and these can be paralleled in the conflicts between Horus and Sut. The forty days’ struggle in the wilderness was in Amenta. Next, there was a struggle on the ben-ben or pinnacle in Annu. And thirdly, Horus was carried off by Sut to the summit of Mount Hetep, where the two combatants were reconciled by Shu. The mount was a figure of the horizon in the solar mythos. On this the warring twins were constellated as the Gemini, and may be seen continuing their old conflict still, as Sut and Horus in the mythos, or as Satan and Jesus in the Christian eschatology. The earth, or heaven, that was first divided in two halves between Sut and Horus in the mythology is finally claimed to be the sole possession of Horus, the conqueror and the legitimate heir of God the father in the eschatology. The triumph of Horus over Sut is denoted by his kindling a light in the dark of death for the Ka or spiritual image in Amenta. He was not only the light of the world in the mortal sphere. As it is said in the Ritual, “O light! Let the light be kindled for the ka!”. “Let the light be kindled for the night which followeth the day”. The light is called the eye of Horus, the glorious one, shining like Ra from the mount of glory, putting an end to the opposition of the dark hearted Sut.

Beelzebub, God of flies, is the particular name assigned to Satan in the Gospels as the prince of devils. And as Sut was Prince of the Sebau, it seems probable that the “zebub”, or infernal flies, may have been identical with and therefore derived by name from that spawn of Satan the Sebau, the associates of Sut on the night of the great battle in the Ritual. In the parable of the sower it is said, “When anyone heareth the word of the kingdom, and understandeth it not, then cometh the evil one (the adversary Sut or Satan) and snatcheth away that which hath been sown in his heart”. And in “the parable of the tares” it is said, “He that soweth the good seed is the son of man”; and of the good seed, “these are the sons of the kingdom; and the tares are the sons of the evil one; and the enemy that sowed them is the devil”. This is the contention of Horus and Sut in the harvest field of Osiris represented in parables instead of in the mysteries. Horus sows the good seed and Sut the tares. When Horus rises in Amenta after death it is as the husbandman or harvester who comes to gather in the harvest previously sown for the father by Horus in the earth of Seb, and to vanquish Sut, the sower of the tares, the thorns, and thistles in Anrutef. The judgment of the world by Horus and the casting out of Sut is spoken of as a present fulfilment. “Now is the (or a) judgment of this world. Now shall the prince of this world be cast out”. This judgment was annual in the mysteries of Amenta. Sut as prince of this world and the son of perdition was cast out and judgment passed on those who were to be no more. This was at the time when Horus as the son of man was glorified, and Sut with his associates were once more overthrown by him on the highways of the damned. In John’s account of the betrayal and arrest, when Jesus declares himself, the soldiers and officers who are with Judas are “struck to the ground”, or “they went backwards and fell to the ground”. So when “Horus repulses the associates of Sut”, they see the diadem upon his head and “fall upon their faces in presence of his Majesty”. Sut put out the eye of Horus. This is parodied in the Gospels when Jesus is blindfolded and then asked to tell who struck him in the dark? We get one other passing glimpse of Sut and Horus the contending twins in the parable of the marriage feast. The wisdom of the Kamite mysteries was memorized in the sayings, and made portable in the parables. And in this the parable represents the marriage in the mystery of Tattu. Horus was the king’s son for whom the feast was made. He is Horus of the royal countenance in the mythos; the wearer of the Greek cloak of royalty in the Roman catacombs. The king is Ra who issues the invitation to the festival of “Come thou hithe”, which is represented by the Gospel marriage feast, to which those invited would not come. Sut as the adversary of Horus is the unbidden marriage guest who had no wedding garment on. The murderers who slay the servants of the king are the Sebau and co-conspirators of Sut, and the vindictive treatment that followed becomes intelligible only by means of the mythos.

The conflict betwixt Satan and Jesus attains a culmination astronomically. In the betrayal of Osiris the Good Being by the evil Sut there are seventy-two conspirators associated with the adversary. Seventy-two on the one hand as the powers of darkness imply the same number of opponent powers fighting on behalf of Horus or, it may be, Jesus on the other, the battle being in the seventy-two duodecans of the zodiac. This war of Sut and Horus is repeated once more in the Gospel when the seventy-two or the seventy “returned with joy, saying, Lord, even the devils are subject unto us in thy name”. And he said unto them, “I beheld Satan fallen as lightning from heaven”. “Behold, I have given you authority to tread upon serpents and scorpions and over all the powers of the enemy”. The enemy was Sut, and as a symbol in the zodiac Sut was at one time figured in the scorpion-sign. Thus, the betrayal of Osiris happened when the sun or the bull of eternity, as the divinity is also called, was in the sign of Scorpio. The sign of the bull being secretly assaulted by the scorpion is well known from the Mithraic monuments according to Hyde. In some of the Greco-Egyptian planispheres, given by Kircher, Sut is also identified as the scorpion which slew Osiris. In the Gospel, power is given for the seventy-two to tread on the scorpion and to triumph over all the powers of the enemy. The two different numbers of seventy and seventy-two for those whose names were written in heaven show that both belong to the planisphere which had been divided at two different periods into the heaven of seventy and the heaven of seventy-two divisions. We can now see how and why the betrayer keeps his place as one of the twelve in the Gospel of Peter, and why he has been cast out in the Gospel according to Matthew. The Gospel of Peter was not historical, which means that it was astronomically based; and according to the gnosis the twelve whose thrones were set in heaven are zodiacal, not ethnical characters. Sut the betrayer was assigned the scorpion as a type of evil. And as the scorpion he keeps his place, like Judas in the Petrine Gospel, as one of the twelve who were to sit on twelve celestial thrones in spite of his defection, because the twelve originated as astronomical and not as historical realities.

The Gnostics maintained that Jesus was the Lord for one year only, and that he suffered in the twelfth month, as did Osiris with the sun in the sign of Scorpio. Thus, the Egypto-gnostic Jesus throned upon Mount Olivet with the twelve around him — he being a “little apart” — is a figure of the solar god with the twelve who row the bark of Ra around the zodiac.

The elder Horus represented the wisdom of the Mother as her word or logos in the earth of Seb until he reached the age of twelve years. Then, according to the drama of the Osirian mysteries, he passed into Amenta, where he rose again as Horus in spirit. It was in this, the earth of eternity, that he made his second advent when he came again to establish the kingdom of the father. In his death and resurrection or transformation from the body-soul to an eternal spirit, he had found the father in heaven, who is Ra the holy spirit. And at his second advent Horus came to tell the joyful tidings to the manes and to found the kingdom in Amenta for the father who is now Osiris-Ra instead of the mummy-Osiris. Thus the kingdom of the Christ was founded for the father by Horus and his followers at his second coming to be represented in the mysteries of Amenta and the drama of Egyptian eschatology as the second advent which was in the spirit, now set forth by Horus the immortal Son of God.

Human Horus was the heir of Seb, his foster-father, in the life on earth. At his resurrection in Amenta, Horus, as half-human, half-divine, is the heir of Osiris. In the resurrection from Amenta when he had become pure spirit he was Horus divinized as heir of Ra, the father on high. And on behalf of this, the newly-found father, now the supreme god, he returns to found the kingdom as the teacher of the mysteries in Amenta, and the saviour of the manes from the second death. Seb the father on earth was of the earth earthy. Osiris in Amenta was a god in matter; hence his mummy-form. The nature of these had been expounded in the lesser mysteries. Ra as father in heaven, or Huhi the eternal, is the god in spirit now, and Horus manifesting in the spirit comes to elucidate the greater mysteries to the twelve who, as the gnosis shows, had previously [Page 854] been the teachers of the lesser mysteries, and who now become the twelve with Horus, or Jesus, on the mountain in the phase of eschatology. Horus as the son of Ra was the representative of power superior to that of Osiris in Amenta, the god in matter, who was annually overthrown by Sut in physical phenomena, and in this character he came to the assistance of Osiris in the sepulchre. Hence he disperses the darkness from his face. He reconstitutes the body that Sut dismembered. He raises the arm that was paralyzed in death. He lifts the mummy to its feet. He is the link which unites matter with spirit, or Osiris with Ra. He brings the gnosis or word of life from the father in heaven to the previous ruling powers which include the earlier father on earth and in the nether-earth, and therefore to the men on earth and manes in Amenta. Thus, at his second coming, Horus had found his father, the father in heaven. He rises as a spirit in Amenta from the dead to tell them of his father. He repeats his father’s words to those who are “deprived of breath”. These are the words of salvation that “bring about the resurrection and the glory to the manes” by means of the gnosis.

We have now to follow Horus in his second Advent. He passed from the life on earth into the dark of death as Horus-Anaref, the sightless Horus. Death was imaged as the putting out of sight by Sut the power of darkness, the manes being the blind. At his second coming Horus is the giver of sight, or the beatific vision, to the blind. He shines into the tombs of those who are slumbering darkly in their cells and wakes them from the trance of death. At this advent of Horus “the people which sat in darkness saw a great light, and to them which sat in the region and shadow of death did light spring up”. But this, according to the Ritual and the “Pistis Sophia”, was in Amenta, the hidden earth, where the blind are made to see; a mouth is given to the dumb; the lame are enabled to walk; and the dead to rise again. Amenta, as he comes, is all in motion with dead matter turning into spirit-life; and when he rises from the sepulchre we are in the midst of those mysteries which have been rendered as Christian miracles in the Gospels. “I am come”, says Horus, “as a sahu in the spiritual body, glorious and well equipped; and that is given to me which lives on amidst all overthrow”. This, we repeat, is the second coming of Horus at the new birth in spirit which followed the old death in matter, or on earth, when Har-Ur, the child of Isis, was reborn, and this time begotten as the anointed and beloved son of God the father. This time he who was the Word is the doer, the word-made-truth. He comes to found the kingdom for the father in the earth of eternity or in spirit-world, not in Judea or Palestine. The work of Horus in his resurrection from the dead was to fulfil the kingdom of heaven on this foundation of the nether-earth, as foothold for eternity, the kingdom of heaven being spirit-world made palpable in the mythical representation of the mysteries.

When Horus in his second advent comes to establish the kingdom for his father, who is Ra in the solar mythos and the holy spirit in the eschatology, he has Two Witnesses who testify that he is verily the son of God the father in heaven and the true light of the world. These are the two Osirian Johns, Anup and Aan, or rather they are the originals of the two Johns in the canonical Gospels. They are portrayed as the two witnesses to the bird-headed Horus in his resurrection at the vernal equinox. The planisphere of Denderah shows the jackal of Anup and the cynocephalus of Taht-Aan figured back to back upon the equinoctial colure as the two principal witnesses for Horus, who are thus portrayed as supporters of the Eye which was renewed in Annu once every year. As Egyptian, these two witnesses for Horus are Anup the baptizer and Aan the divine scribe who is the penman of the gods in the Ritual. We have seen them acting as the two witnesses for Horus in the Osirian judgment hall. They are also described as the two magi, or magicians.

The mysteries of Amenta show us Anup calling the world to judgment in the character of the judge. He is the precursor of Horus in the wilderness, and the announcer of the kingdom that follows at the second coming. Under the title of Ap-Uat he is the opener or guide of roads who “makes ready the way of the Lord”, and levels the path in the equinox. In the Gospels the proclamation that the kingdom of heaven is at hand was first made by John the baptizer and precursor of Jesus. The cry of the coming kingdom immediately at hand is then taken up by Jesus after the baptism in which he has become the adult of thirty years, and the co-type of Horus the anointed son of God the second born who was Horus in the spirit. Also in the Gospel of Nicodemus, John the Baptist is the teacher in the earth of eternity. The baptism and transformation of Jesus into the spirit symbolled by the dove was in the earth of eternity. The descent of the holy spirit, as God the father, in authentication of the anointed son was enacted in the earth of eternity, not in the world of time.

The twelve with Horus in Amenta are they who labour at the harvest and collect the corn (otherwise the souls) for Horus. When the harvest is ready “the bearers of sickles reap the grain in their fields. Ra says to them, on earth as bearers of sickles in the fields of Amenta”, “Take your sickles, reap your grain”. Here the labourers who reap the harvest in Amenta are the object of propitiatory offerings and of adoration on the earth, as the twelve disciples of Horus, son of Ra, the heavenly father. And this was ages before the story was told of the twelve fictitious harvesters in Galilee. Moreover, the Harvest is identical with the Last Judgment. Atum-Ra says at the same time, “Guard the enemies, punish the wicked. Let them not escape from your hands. Watch over the executions, according to the orders you have received from the Founder, who has marked you out to strike” — as executioners. So is it in the Gospels, where the harvest is one with the judgment at the end of the world, or consummation of the age.

The great judgment was periodic in Amenta at the end of a cycle, which might be a year, a generation, or, as it was also exoterically figured, at the end of the world. The uninitiated, who had but an outside view, mistook it for the actual and immediate ending of the world. “The harvest is the end of the world”. “The end of all things is at hand”. “It is the last hour”. “The kingdom of heaven is at hand”.

In Annu shines the ray
Of resurrection on the judgment-day.
The dark Amenta quakes
As with diviner dawn Osiris wakes
And with his key [The Ankh-key of life.] hath risen
To free the arm of Amsu from its prison.
Out of our mortal night
He suddenly flashed and fleshed his lance of light.
Jaw-broken lies the black
Grim Boar, mouth open, with its fangs turned back.
Egypt the living Word
Of the eternal truth once more is heard;
Nor shall her reign be o’er
While language lasts till time shall be no more.

Horus was the sole one of the seven great spirits born of the mother who was chosen to become the
only-begotten son of God the Father when he rose up from the dead. This is he who says in the Ritual, “I am the bright one in glory, whom Atum-Ra hath called into being, and my origin is from the apple of his eye. Verily before Isis was, I grew up and waxed old, and was honoured beyond those who were with me in glory”. Those who were with him in glory were the seven great spirits, the Khuti or glorious ones. Amongst these, Horus became the divine heir of all things, the son of God who claims to have existed before Isis his mother, when speaking as manifestor for the holy spirit. “For unto which of the angels said he at any time, thou art my son?” Horus exalts his father in every place; “associating himself with the two divine sisters, Isis and Nephthys”, as his two mothers. It is Taht-Ani who speaks by him the favourable incantations which issue from his heart through his mouth. Horus overthrows the serpent Apap daily for Ra. Horus unites both Osiris and Ra in one triune personality, or trinity in unity.

There is no death in the Osirian religion, only decay and change, and periodic renewal; only evolution and transformation in the domain of matter and the transubstantiation into spirit. In the so-called death of Osiris it is rebirth, not death, exactly the same as in the changes of external nature. At the close of day the solar orb went down and left the sun god staring blankly in the dark of death. Taht the moon god met him in Amenta with the eye of Horus as the light that was to illuminate the darkness of the subterranean world. In the annual rendering on the third day light was generated by renewal in the moon. Thus Osiris rose again, and a doctrine of the resurrection on the third day was bequeathed to the eschatology. The sun in sinking was buried as a body (or mummy) in the nether world of Amenta. When rising again at dawn it was transformed into a soul, a supreme elemental soul, that preceded the god in spirit. This was in the mythology. In the eschatology the same types were reapplied to the human soul, which was imaged in the flesh as the inarticulate, blind, and impubescent Horus, who died bodily but was preserved in mummy form to make his transformation into the luminous Sahu, when he rose again in glory as Horus the divine adult. "I am the resurrection and the life" is the perfect interpretation of an Egyptian picture that was copied by Denon at Philæ. Divine Horus is portrayed in the act of raising the deceased Osiris from the bier by presenting to him the Ankh sign of life. He was the life in person who performed the resurrection, and therefore is "the resurrection and the life". As such he simply stands for a soul considered to be the divine offspring of god the father, not for any historical character that makes preposterous pretensions to possess miraculous power. Previously he had been the resurrection and the life as solar vivifier in the physical domain, or otherwise stated in the mythology. It was this difference betwixt the mythology and eschatology that constituted the lesser and the greater mysteries. The lesser in their origin were partly sociological. They were the customs and the ceremonial rites of totemism. The greater mysteries are eschatological and religious. For instance, the transformation of the youth into the adult or the girl into a woman in the totemic mysteries was applied doctrinally to the transformation of the soul in the mysteries of Amenta. With the more primitive races, such as the Arunta of Australia, the mysteries remain chiefly totemic and sociological, though interfused with the religious sentiment. The greater mysteries were perfected in the Egyptian religion, to be read of in the Ritual as the mysteries of Amenta.