Biblical Origins In Ancient Egypt
Dr Raven Dolick MsD
May 28, 2016
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Easter
Massey - 'Ancient Egypt' - "According to the synoptic, it was on the 15th of the month Nisan that the Crucifixion occurred. But according to John, it was on the 14th. These two different reckonings are solar and lunar. When time was reckoned by the lunar month of twenty-eight days, the 14th was the day of mid-month, or full moon, the day of the equinox and of the Easter Pasch. In the luni-solar reckoning of thirty days to the month, the 15th was the day of full moon in the equinox. The two dates for the Crucifixion are identical with these two possible dates for the equinox. There was a fortnight, or half-moon of fourteen days, and a half-month of fifteen days. The French fortnight is quinze jours, or fifteen days, and this is the fifteen-day fortnight of the Christian festivals, the Passion and the Resurrection. The 14th Nisan was true to the lunar calculation of time, but the 15th was also needed for the solar reckoning, and, as usual, the Christian founders have brought on both in aiming at the one supposed event. It has lately become known, from a lexicographical tablet belonging to the library of Assurbanipal, that the Assyrians also kept a Sabbath (Shapatu) of the 15th day of the month, or full moon in the luni-solar reckoning.
Thus the crucifixion assigned by the synoptic to the 15th Nisan was according to the solar month, and the 14th assigned by John was lunar, both being astronomical, and both impossible as dates in human history. The festival of the seventh day is Jewish, and a festival of the eighth day was continued by the Christians. Barnabas (Ep. 15) says, "We observe the eighth day with gladness, in which Jesus rose from the dead". This identifies the eighth day as a Sunday, and only in the Egyptian way of celebrating the 15th following the Tenait on the seventh can the eighth day be a Sabbath. The seventh day was Saturday, the day of Sebek. The eighth day was Sunday, once a month, the day of Ra, and thus the eighth day became the Lord's day in the pre-Christian religion; and the origin of both festivals or Sabbaths of the seventh day and of the 15th, eight days afterwards, can be traced to the sun-god as Horus and the sun-god as Ra (Rit., ch. 113, 7).
Fourteen thousand years ago the vernal equinox coincided with the sign of Virgo and the autumn equinox with the sign of Pisces. And here they learned writer Eratosthenes has a word to say upon this point. He is a most unimpeachable witness for the Egyptians; a better could not be subpoenaed. He was born in the year 276 B.C. He was keeper of the great Alexandrian library and the most learned Greek in Egypt at the time. Amongst other subjects he wrote on was astronomy and he testifies to the fact that the festival of Isis, which was celebrated in his time at the autumn equinox, had been celebrated when the Easter equinox was in Virgo. This perfectly agrees with the position of Isis, the Virgin Mother in the Zodiac. During those six months in the great year=six signs, the child as periodic fulfiller of time and season in the Zodiac, together with the birth and birthplace, was receding through the six signs in precession, from Virgo to Pisces. Thirteen thousand years later the autumn equinox coincided once more with the sign of Virgo. Now there is no meeting-point of the mythology with the astronomy more obvious than in these two signs of the Zodiac. But it is impossible that this imagery should have been constellated in the planisphere the last time the equinoxes entered them, which was about the year 255 B.C., where they still linger at the present moment. And the time before that, in round numbers, was 26,000 years previously.
It is a fixed fundamental fact that the death and rebirth of the year were commemorated at this time from the 20th to the 25th of July, when the birth of Horus was announced by the star Sothis or the Bennu=Phoenix. It is equally a fact that when the solar Horus had entered the Zodiac the birthplace was shifted from sign to sign, according to the movement in precession, from Virgo to Leo, from Cancer to the Gemini, from Taurus to Aries, from Aries to Pisces. The pathway of eternity was now depicted in the circle of precession. In this the sonship of Horus was continued after the fatherhood of God had been established, and Horus became the manifestos for the eternal in the sphere of solar time. Hence the sayings of Horus in the Ritual. "I am Horus, the prince of eternity". "Witness of Eternity is my name" (ch. 42). He calls himself "the persistent traveler on the highways of heaven", which he surveys as "the everlasting one". "I am Horus", he says, "who steppeth onwards through eternity" - without stopping or ever standing still.
The Divine mother and child had been humanized in the Egyptian religion when the stone monuments begin for us, at least ten thousand years ago, but the zootypes were still continued as data in sign-language. This was the knowledge that was in possession of the Wise Men, the Magi, the Zoroastrians, Jews, Gnostics, Essenes and others who kept the reckoning, read the signs, and knew the time at which the advent was to occur, once every fourteen lifetimes (14x71-2 years), in the "house of a thousand years", or once every 2,155 years, when the prince of peace was to be reborn as the lamb in the sign of the ram, or as Ichthus the fish in the sign of Pisces. He had been born as a calf in the sign of the bull; as the beetle in cancer; as the lion in Leo; as the red shoot of the vine in Virgo; as lord of the balance in the Scales. And when the Easter equinox had moved round slowly into the sign of the ram, the coming fulfiller of the cycle was Jesus or Horus, that "Lamb of God", who is supposed to have become historical 2,410 years later to take away the sins of the Christian world."
The Meek Shall Inherit The Earth
Massey - 'Ancient Egypt' - "In this new Jerusalem on earth it was to be as it had been in the maat upon the mount, where Atum or Osiris imaged the eternal on his seat who presided over the pole of heaven (Rit., ch. 7). Every man was to speak the truth with his neighbour, and execute the judgment of truth and peace in their gates after attaining the maat. Amongst the Egyptian sayings that have been taken literally by the Jews and Christians is the statement that the meek shall inherit the earth. We read in the Psalms, "Those that wait on the Lord, they shall inherit the land. Yet a little while and the wicked shall not be. But the meek shall inherit the land, and shall delight themselves in the abundance of peace. Their inheritance shall be forever. But the wicked shall perish. Such as be blessed of him shall inherit the land, and they that be cursed of him shall be cut off. The righteous shall inherit the land. Wait on the Lord, and he shall exalt thee to inherit the land" (Psalm 37). If such promises and prophecies had applied to the lands of this world (which they did not), our English race would have proved itself to have been the most righteous people on earth, and the landless Jews the most utterly deceived by the Lord on whom they waited, like the hungry animal in the fable, when he depended on the word of the nurse who threatened to throw the child to the wolf, and was deceived regarding his supper. It never was our earth that the meek or the righteous were to inherit, but the land in the earth of a future life, the land that was promised to the doers of right and the fulfillers of justice on this earth, who became the cultivators in the fields of divine harvest for eternity. In the Egyptian teaching this land of promise, of plenty, and of peace was the land of Hetep, the garden of Aarru, the elysian fields, the paradise of spirits perfected who were the only righteous on the summit of the mount, which had to be attained by long climbing in the life hereafter as well as in the life on earth. That was the only land to be attained by those who waited on the Lord. It was a land of pure delight mapped out in the northern heaven, to be seen through the darkness that covered the earth by night. In that land every worker had his appointed portion given to cultivate and bring forth his share of produce. There were no Feringhees or eaters of the earth up there. But change the venue and pervert the teaching by making this land of promise an earthly possession, as is done all through the biblical writings, and you have an alleged divine sanction and warrant for all the robbery of land and all the iniquity that has been perpetrated against the weaker races of the aborigines by God Almighty's favourite whites. The Jews professed to wait upon the Lord, therefore they were to inherit the land. The Spaniards like-wise waited on the Lord, and therefore the lands of the Peruvians and Mexicans were theirs by divine right. So has it been with the English in America, in Australia, in Africa. They who wait upon the Lord once a week, or once a year upon Atonement Day, without atonement, shall inherit the earth. And all the time such teaching is not only utterly immoral, not only ethically false; it never had the significance assigned to it by the Jews and Christians when first taught by the Egyptians. A false bottom has thus been laid by this perversion of old Egypt's wisdom, and on that false bottom have the Jews and Christians built for this world, whereas the Egyptians laid their foundations for eternity.
The Garden of Eden
Massey - 'Ancient Egypt' - "The Aarru paradise in Amenta is also the garden of the two trees, the same as the Hebrew garden of Eden. A form of Eden is undoubtedly Babylonian, even by name. According to 'the native tradition, the type was localized in Eridu, the place of the eternal tree or stalk at the centre of the circumpolar paradise, or of Eridu in the firmamental water termed "the abyss". In the mythos the Great Mother is called " the divine lady of Edin", and also "the goddess of the tree of life". As the tree she brings forth her child, the branch, the same as Hathor does in Egypt. The name of Hathor signifies the house of Horus, as the tree. So the Great Mother Zikum is the house of Tammuz, as the tree that grew in Eridu. But the Egyptian stalk of the uat or papyrus plant is indefinitely earlier than the typical tree. One fact of itself will serve to show that the biblical Eden was not derived from the Assyrian Edin, because in this garden there is but a single tree, which is apparently the tree of life. The divine lady of Edin is the goddess of the tree of life, and there is no mention of a tree of knowledge. Secondly, the serpent as a type of evil in the book of Genesis is not the Babylonian dragon Tiamat. The biblical dragon is of neither sex, whereas Tiamat is female. The Hebrew dragon or evil serpent is the Apap of Egypt from Genesis to Revelation. Apap is a water-reptile whose dwelling is at the bottom of the dark waters called the void of Apap, from which it rises in rebellion as the representative of drought. This is the serpent described by Amos: "Though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them" (Amos ix. 3). Another reason. The Hebrew Eden is in a land that was watered by a mist that went up from the ground, and where no rain fell on the earth (Genesis 2:5-6). That land above all earthly prototypes was Egypt, which assuredly did not suffer like Babylonia from the "curse of rain", from which the Akkadian month "As-an" was named. But there was a pre-solar paradise enclosure which had but one tree in it.
This as Egyptian is the paradise of Am-Khemen, which Shu uplifted with his two-pronged prop that images the pole, when he divided earth from heaven and raised the upper circumpolar paradise. Paradise, says Ibn Ezra, is the place of one tree. Mount Hetep in the northern heaven is a kind of typical one-tree-hill.
The two trees in the garden of Eden can be accounted for upon Egyptian ground, but on no other; one being the tree of the pole in the stellar mythos, the other the tree of life or of dawn in the garden eastward. The two typical trees are recognizable as Egyptian in the Book of the Dead. In one chapter (97th) they are called the two divine sycamores of heaven and earth. The sycamore of heaven is identified as the tree of Nut. It stands in "the lake of equipoise", which is at the celestial pole. The tree of earth is the tree of Hathor and of dawn. Atum-Ra, the solar god, is also described as coming forth from betwixt the two trees. "I know those two sycamores of emerald, between which Ra cometh forth as he advances over the firmament" ( ch. 109). The tree of earth, or Hathor, and the tree of heaven, or Nut, were brought on together and united in the tree of burial for the mummy. Wherever it was possible the Egyptian-coffin was made from the wood of the sycamore tree, the khat-en-ankhu, or tree of life, so that the dead might be taken in the embrace of the mother of life, who was represented by the tree. This was Hathor as bringer to birth in the mythology, and Nut the bringer of-souls to their rebirth in the eschatology. The relative positions of these two goddesses with the tree were illustrated by the pictures painted on the coffin. Hathor as a form of the mother-earth, the tree-form, is portrayed inside the coffin on the board upon which the mummy rested, taking the dead to her embrace as the mother of life. Nut, the mother-heaven, was represented on the inner part of the coffin-lid arching over the mummy as bringer of the manes to new life above. It was burial in the tree when the tree had come to be elaborately carved in the shape of a coffin. This symbolized a resurrection of the spirit from the tree of life as Horus rose again from out the tree of dawn. Now when Amenta was planted by Ptah, the father of Atum, several features of the circumpolar paradise, as before said, were not only repeated, they were duplicated. One of these was the typical tree. The tree of the pole remained as the central support of the universe, the tree of the three worlds, i.e., of Amenta, earth and heaven (Egyptian) Arali, earth and heaven (Babylonian) hell, mid-gard and heaven (Norse), and others that might be added. In Egypt this was almost superseded by the tat of Ptah, which is a pillar of the four corners based upon the tree as type of the pole when this was erected in Amenta. Thus, the primal paradise was the place of one tree. The paradise or garden in Amenta is the place of two trees - because the ground-rootage had been doubled in phenomena. These two trees appear in the Ritual as the tree of Hathor and the tree of Nut; the tree of earth and the tree of heaven; the tree of the north and the tree of the east.
The two trees in the garden of Eden can be accounted for upon Egyptian ground, but on no other; one being the tree of the pole in the stellar mythos, the other the tree of life or of dawn in the garden eastward. The two typical trees are recognizable as Egyptian in the Book of the Dead. In one chapter (97th) they are called the two divine sycamores of heaven and earth. The sycamore of heaven is identified as the tree of Nut. It stands in "the lake of equipoise", which is at the celestial pole. The tree of earth is the tree of Hathor and of dawn. Atum-Ra, the solar god, is also described as coming forth from betwixt the two trees. "I know those two sycamores of emerald, between which Ra cometh forth as he advances over the firmament" ( ch. 109). The tree of earth, or Hathor, and the tree of heaven, or Nut, were brought on together and united in the tree of burial for the mummy. Wherever it was possible the Egyptian-coffin was made from the wood of the sycamore tree, the khat-en-ankhu, or tree of life, so that the dead might be taken in the embrace of the mother of life, who was represented by the tree. This was Hathor as bringer to birth in the mythology, and Nut the bringer of-souls to [Page 449] their rebirth in the eschatology. The relative positions of these two goddesses with the tree were illustrated by the pictures painted on the coffin. Hathor as a form of the mother-earth, the tree-form, is portrayed inside the coffin on the board upon which the mummy rested, taking the dead to her embrace as the mother of life. Nut, the mother-heaven, was represented on the inner part of the coffin-lid arching over the mummy as bringer of the manes to new life above. It was burial in the tree when the tree had come to be elaborately carved in the shape of a coffin. This symbolized a resurrection of the spirit from the tree of life as Horus rose again from out the tree of dawn. Now when Amenta was planted by Ptah, the father of Atum, several features of the circumpolar paradise, as before said, were not only repeated, they were duplicated. One of these was the typical tree. The tree of the pole remained as the central support of the universe, the tree of the three worlds, i.e., of Amenta, earth and heaven (Egyptian) Arali, earth and heaven (Babylonian) hell, mid-gard and heaven (Norse), and others that might be added. In Egypt this was almost superseded by the tat of Ptah, which is a pillar of the four corners based upon the tree as type of the pole when this was erected in Amenta. Thus, the primal paradise was the place of one tree. The paradise or garden in Amenta is the place of two trees - because the ground-rootage had been doubled in phenomena. These two trees appear in the Ritual as the tree of Hathor and the tree of Nut; the tree of earth and the tree of heaven; the tree of the north and the tree of the east.
Elohim
One of the Mysteries of the Bible occurs in the first verse of Genesis. Elohim should be translated as Gods, yet it is presented to us in the King James Version in the Singular. We have to look at the Egyptian origin to understand why the One God is so often given plurality.
The following extract from Gerald Massey's work tells us how the Egyptians saw God in many characters. The reader is urged though to read the paragraphs that follow, in Ancient Egypt - Light of the World for a better understanding.
Massey - 'Ancient Egypt' - "The word Elohim in Hebrew is employed both as a singular and a plural noun for god and gods, or spirits, with no known origin in phenomena by which the plurality could be explained. For this we must consult the Egyptian wisdom in the mythos which preceded the eschatology. In the "Dispatches from Palestine" there is a perfect parallel to the twofold use of Elohim in the plural and singular forms employed in the Hebrew book. The scribe addressing the Egyptian Pharaoh says, "To the king, my lord, my gods, my sun-god". (Records of the Past, vol. ii., p. 62, 2nd series.) Here the gods were the powers gathered into the one god as supreme. These when seven-fold were called the souls of Ra. They become the eight in the paradise of Am-Khemen. They are nine in the Put-cycle of Ptah, they were ten as the sephiroth of the kabalists, they are twelve in the final heaven of Atum-Ra. In a word, they are the Elohim as a form of the Egyptian Ali or Ari, a companionship of workers, and later creators. "In the beginning Elohim created the heaven and the earth". The astronomical mythology of Egypt, from the time of Sut to that of Ptah, is involved in that brief statement. There are at least three different groups of the Elohim - that is, the Ali or Ili - with the plural ending of the name as Semitic. The first group of these creators was seven in number, with Sut at their head. The second was that of the eight in Am-Khemen, with Anup added to the seven. The third is the company of Ptah, who formed the Put-circle of the nine. These preceded Atum, who was Ra in his first sovereignty. And to show how the past of Egypt opens into immensity, Ptah is credited with being the supreme ruler for 9,000 years. Still earlier the followers of Horus reigned for 14,000 years and, as the astronomical legends show, the primary seven creators had previously marked out one great year in the circle of precession before they could become those lords of eternity at, the north celestial pole, which were represented by a group of seven stars that never set. Under the title of Elohim, both the one god and the company of gods are present, though concealed, just as Ptah and his associates the Ali were included in the Put-cycle, as Ptah the god, Iu the son of god, and the paut as the group of gods. And if the Put-cycle of the Ali, as now maintained, are the originals of the Phoenician and Hebrew Elohim, it follows that the deity Ptah is the one god of the group in the Genesis as well as in the original mythos. Although the name of Ptah may not be given, yet the creator as the worker in earth, the potter, the moulder or carver, is plainly apparent in the Hebrew Genesis.
Enslavement
There was no enslavement, no bondage and no captivity of the Apiru (Hebrew) people in Egypt.
The 'Lost City' excavated beneath the Pyramids in the 1990's is full of evidence proving that the people who worked to build the Pyramids were not slaves. They came from all over Egypt as families for set periods and did the work because they wanted to. It was more likely to have been out of religious fervour.
Massey - 'Ancient Egypt' - "The truth is that the primary records on which the Bible was based were not a product of the Palestinian Jews." "To illustrate two of these phases: the land of bondage - in the book of Exodus is the Amenta of the solar drama, the lower Egypt of the double earth, the scene of the never-ceasing battles between the powers of light and darkness, the sun-god and the Sebau, Ra and the dragon, or Horus and Sut; Amenta in the mythology becomes Sheol in the Hebrew eschatology. The land of bondage, then, is the place of suffering souls that seek deliverance from the desert of darkness, the prison-house of death and hell. " "It is a captivity that never was historical, in a land of bondage which may be called Babylon, Egypt, or Sodom."
Eating The Body
Massey - 'Ancient Egypt' - "In very old Egyptian traditions Sahu-Orion was represented as the wild hunter who traversed the nether world by night and hunted there whilst it was day on earth. The powers of darkness, the Sebau and the Sami, were the objects of pursuit. They are hunted for food; and the chase, the capture, killing, and cutting up of the carcases are described in the terminology of cannibals - so ancient is the legend of the wild hunter, a form of whom may probably survive with us as Herne= Orion the hunter. In the solar mythos the lord of light was Horus, or, later, Ra or Osiris, waging war upon the evil powers in the under-world, and hunting them to death by night and devouring them as the mode of destruction; the drama being represented in the stellar phase with the figure of Orion as the lord of light made visible by night. The cannibalism of the past becomes present in the language of the inscriptions. Eating and drinking were the primary modes of assimilating strength and sustenance. The idea still lives in partaking of the eucharistic meal in which the god is supposed to be assimilated by the eating and drinking of the elements. It is said in the Book of the Dead (ch.149) that the great spirits, the khus, or glorious ones, "live on the shades of the motionless". They eat the souls of the undeveloped dead; eating being applied to spirit as well as matter.
It is probable that the giant as the eater of the Shades, the as yet unquickened souls of the buried dead, was figured in heaven as the ghoul. The star Beta in the group of Perseus, the hero with Medusa's head, is called Al-Ghul, the ghoul, in the Arabic names of the stars (Higgins, The Names of the Stars and Constellations, p. 27).
In Amenta the ghoul was the eater of the Shades; and like many mythical characters is the denizen of another earth than ours. "O eater of the Manes", says the Osiris, "I am not a thief". (125.17.) This is one of those who prey upon the dead; one of the forty-two types of terror which the guilty had to face in the great judgment hall. Thus, the ghoul or vampire of another earth that survives as eater of the dead in this world was also figured in the planisphere as a type of terror to evil-doers.
Eve
Massey - 'Ancient Egypt' - "The mother of beginnings, the primordial parent in the abyss of earth and the height of heaven, was also reproduced as the Great Mother in Amenta. In the vignettes to the Ritual Apt is portrayed in both forms of the cow, the hippopotamus and the milch-cow, among the papyrus plants of the morass at the foot of the mount of Amenta, as the bringer to rebirth for the upper paradise (Papyrus of Ani., PI. 37). The mother of life on earth was now made protector of the dead in Amenta, and she who was the kindler of the stellar sparks in heaven by night became the re-kindler of the sparks of life from the eclipse of death (Rit., ch. 137, B; Papyrus of Ani, Pap. Nebseni). Thus we can identify Eve, or Chavvah, as Kefa or Kep, the Great Mother, with Adam or Atum in the garden of Amenta. The name of Eve in Hebrew, Chavvah, signifies life or living, whence Eve is the mother of life. Life, however, is a somewhat abstract term. Still the mother of life, as Egyptian, was Khep, Kep, or Kefa = Chavvah by name. Kep signifies the ferment of life, the mystery of fertilisation, the enceinte mother; and Khep, Khev, or Kefa, as Egyptian, we hold to be the original of the Hebrew Chavvah. Kefa appears along with the great scarab in the thirteenth domain of Amenta (Renouf, Book of the Dead, ch. 149, pl.52). Moreover, the lioness Kefa, or Kheft, is a form of Sekhet the solar goddess, who ,was the beloved consort of Ptah and the mother of Atum-Ra.
According to the Jewish legends Adam had two wives, one named Lilith, the other Chavvah, or in the English version, Eve. Atum also had two wives. These at Annu are Neb-hetep and lusaas, the mother of the prince of peace, in her two characters of "lady of peace" and she who is great with lu the coming son (or su), who was the prince of peace as conqueror of the serpent and all the evil powers in earth, in heaven, and in Amenta; otherwise in drought, in darkness, and in death. We can identify the wife of Adam with the old first genetrix of gods and men and mother of beginnings in at least three of her mythical characters. In one she was imaged as Rerit the sow. In another she is Kefa, or Kheft, the lioness. Lastly, she was portrayed as the mother of life in human form, the prototype of Eve. Now, as the mother of Atum was the lioness Sekhet, as the mother of "the princes of Israel" was a lioness (Ezekiel 19 : 2) who nourished young lions for her whelps, the inference is that Eve or Chavvah represents the lioness Kefa. In Rabbinical tradition Lilith is known as Adam's first wife, but only Chavvah has been brought on as Eve in the garden of the beginning."
Exodus
There was no Exodus.
Massey - 'Ancient Egypt' - "The Egyptian Exodus is a mystery of Amenta." . "A knowledge of the matter at first hand in the Egyptian rendering will disintegrate the historical captivity and exodus, leaving but little to set foot upon beyond a heap of ever-shifting sand." "Egypt and the desert were the two parts in the double-earth that was divided between Sut and Horus, betwixt whom was internecine war that only ended temporarily at the coming of the prince of peace who came to set the prisoners free from the land of bondage, of drought and darkness, of Apap and the plagues of Egypt in the under-world.
There are no records of the Exodus.
Bushby - "The Secret in the Bible" - page 90 - "The Exodus is a major event in the Bible but growing controversy has surrounded its actuality. The description of the departure of the Israelites from Egypt from took forty decades in which Moses played a significant role. In thousands of inscriptions that survive, however, nothing is recorded that relates to the mass exodus of 600,000 men and their families. Many people found it inconceivable that such a significant Old Testament episode and the dramatic disasters associated with it, could have struck as well organized a people without their recording them, particularly the River Nile turning to human blood."
The Wilderness Wandering never lasted for forty years.
Massey - 'Ancient Egypt' - "Here was the wilderness of the wanderings during the forty days of the Egyptian Lent, which represented the forty days of the seed that was buried in the earth to attain the new life in the regermination of Osiris, which forty days were disguised as forty years in the historic version of the Jewish exodus."
