Download e-book Gerald Masseys Lectures

But here is the conclusive fact: The Jews know nothing of Jesus, the Christ of the Gospels, as an historical character; and when the Christians of the fourth century trace his pedigree, by the hand of Epiphanius, they are forced to derive their Jesus from Pandira! Epiphanius gives the genealogy of the Canonical Jesus in this wise: This proves that in the fourth century the pedigree of Jesus was traced to Pandira, the father of that Jehoshua who was the pupil of Ben-Perachia, and who becomes one of the magicians in Egypt, and who was crucified as a magician on the eve of the Passover by the Jews, in the time of Queen Alexandra, who had ceased to reign in the year 70 B.

Thus, the Jews do not identify Jehoshua Ben-Pandira with the Gospel Jesus, of whom they, his supposed contemporaries, know nothing, but protest against the assumption as an impossibility; whereas the Christians do identify their Jesus as the descendant of Pandira. It was he or nobody; yet he was neither the son of Joseph nor the Virgin Mary, nor was he crucified at Jerusalem. It is not the Jews, then, but the Christians, who fuse two supposed historic characters into one!

There being but one history acknowledged or known on either side, it follows that the Jesus of the Gospels is the Jehoshua of the Talmud, or is not at all, as a Person. This shifts the historic basis altogether; it antedates the human history by more than a hundred years, and it at once destroys the historic character of the Gospels, together with that of any other personal Jesus than Ben-Pandira.

In short, the Jewish history of the matter will be found to corroborate the mythical. He was Bishop of Lyons, France, and a personal acquaintance of Polycarp; and he repeats a tradition testified to by the elders, which he alleges was directly derived from John, the "disciple of the Lord," to the effect that Jesus was not crucified at 33 years of age, but that he passed through every age, and lived on to be an oldish man.

When the true tradition of Ben-Pandira is recovered, it shows that he was the sole historical Jesus who was hung on a tree by the Jews, not crucified in the Roman fashion, and authenticates the claim now to be made on behalf of the astronomical allegory to the dispensational Jesus, the Kronian Christ, the mythical Messiah of the Canonical Gospels, and the Jesus of Paul, who was not the carnalized Christ.

For I hold that the Jesus of the "other Gospel," according to the Apostles Cephas and James, who was utterly repudiated by Paul, was none other than Ben-Pandira, the Nazarene, of whom James was a follower, according to a comment on him found in the Book Abodazura. Anyway, there are two Jesuses, or Jesus and the Christ, one of whom is repudiated by Paul. But Jehoshua, the son of Pandira, can never be converted into Jesus Christ, the son of a virgin mother, as an historic character. Nor can the dates given ever be reconciled with contemporary history.

The historical Herod, who sought to slay the young child Jesus, is known to have died four years before the date of the Christian era, assigned for the birth of Jesus. So much for the historic Jesus. And now for the mythical Christ. Here we can tread on firmer ground. The mythical Messiah was always born of a Virgin Mother—a factor unknown in natural phenomena, and one that cannot be historical, one that can only be explained by means of the Mythos, and those conditions of primitive sociology which are mirrored in mythology and preserved in theology.

Four consecutive scenes reproduced in my book are found portrayed upon the innermost walls of the Holy of Holies in the Temple of Luxor, which was built by Amenhept III. The first scene on the left hand shows the God Taht, the Lunar Mercury, the Annunciator of the Gods, in the act of hailing the Virgin Queen, and announcing to her that she is to give birth to the coming Son. In the next scene the God Kneph in conjunction with Hathor gives the new life.

The natural effects are made apparent in the virgin's swelling form. Next the mother is seated on the mid-wife's stool, and the newborn child is supported in the hands of one of the nurses. The fourth scene is that of the Adoration. Here the child is enthroned, receiving homage from the Gods and gifts from men. Behind the deity Kneph, on the right, three spirits—the Three Magi, or Kings of the Legend, are kneeling and offering presents with their right hand, and life with their left. The child thus announced, incarnated, born, and worshipped, was the Pharaonic representative of the Aten Sun in Egypt, the God Adon of Syria, and Hebrew Adonai; the child-Christ of the Aten Cult; the miraculous conception of the ever-virgin mother, personated by Mut-em-ua, as mother of the "only one," and representative of the divine mother of the youthful Sun-God.

These scenes, which were mythical in Egypt, have been copied or reproduced as historical in the Canonical Gospels, where they stand like four corner-stones to the Historic Structure, and prove that the foundations are mythical. Jesus was not only born of the mythical motherhood; his descent on the maternal side is traced in accordance with this origin of the mythical Christ. Such history, however, does not show that illicit intercourse was the natural mode of the divine descent; nor does it imply unparalleled human profligacy.

It only proves the Mythos. In human sociology the son of the mother preceded the father, as son of the woman who was a mother, but not a wife. This character is likewise claimed for Jesus, who is made to declare that he was earlier than Abraham, who was the typical Great Father of the Jews; whether considered to be mythical or historical. Jesus states emphatically that he existed before Abraham was.

This is only possible to the mythical Christ, who preceded the father as son of the virgin mother; and we shall find it so throughout. All that is non-natural and impossible as human history, is possible, natural and explicable as Mythos. It can be explained by the Mythos, because it originated in that which alone accounts for it.

For it comes to this at last: The birth of Christ is astronomical. The birthday is determined by the full moon of Easter. This can only occur once every 19 years, as we have it illustrated by the Epact or Golden Number of the Prayer Book. Jesus, the Christ, can only have a birthday, or resurrection, once in 19 years, in accordance with the Metonic Cycle, because his parents are the sun and moon; and those appear in the earliest known representation of the Man upon the Cross!

This proves the astronomical and non-human nature of the birth itself, which is identical with that of the full moon of Easter in Egypt. Casini, the French Astronomer, has demonstrated the fact that the date assigned for the birth of the Christ is an Astronomical epoch in which the middle conjunction of the moon with the sun happened on the 24th March, at half-past one o'clock in the morning, at the meridian of Jerusalem, the very day of the middle equinox.

The following day the 25th was the day of the Incarnation, according to Augustine, but the date of the Birth, according to Clement Alexander. These, which cannot both be historical, are based on the two birthdays of the double Horus in Egypt. Plutarch tells us that Isis was delivered of Horus, the child, about the time of the winter Solstice, and that the festival of the second or adult Horus followed the Vernal Equinox.

Hence, the Solstice and spring Equinox were both assigned to the one birth of Jesus by the Christolators; and again, that which is impossible as human history is the natural fact in relation to the two Horuses, the dual form of the Solar God in Egypt. And here, in passing, we may point out the astronomical nature of the Crucifixion. The Gospel according to John brings on a tradition so different from that of the Synoptics as to invalidate the human histor y of both. The Synoptics say that Jesus was crucified on the 15th of the month Nisan. John affirms that it was on the 14th of the month.

This serious rift runs through the very foundation! As human history it cannot be explained. But there is an explanation possible, which, if accepted, proves the Mythos. The Crucifixion or Crossing was, and still is, determined by the full moon of Easter. This, in the lunar reckoning, would be on the 14th in the month of 28 days; in the solar month of 30 days it was reckoned to occur on the 15th of the month.

Both unite, and the rift closes in proving the Crucifixion to have been Astronomical, just as it was in Egypt, where the two dates can be identified. Plutarch also tells us how the Mithraic Cult had been particularly established in Rome about the year 70 B. And Mithras was fabled as having been born in a cave. Wherever Mithras was worshipped the cave was consecrated as his birthplace. The cave can be identified, and the birth of the Messiah in that cave, no matter under what name he was born, can be definitely dated.

Now the Akkadian name of the tenth month, that of the Sea-Goat, which answers roughly to our December, the tenth by name, is Abba Uddu, that is, the "Cave of Light;" the cave of re-birth for the Sun in the lowest depth at the Solstice, figured as the Cave of Light. This cave was continued as the birthplace of the Christ. You will find it in all the Gospels of the Infancy, and Justin Martyr says, "Christ was born in the Stable, and afterwards took refuge in the Cave.

Now the cleansing of this Stable was the sixth labour of Herakles, his first being in the sign of the Lion; and Justin was right; the Stable and Cave are both figured in the same Celestial Sign. The Cave was the birthplace of the Solar Messiah from the year to the year B. In their mysteries the Sarraceni celebrated the Birth of the babe in the Cave or Subterranean Sanctuary, from which the Priest issued, and cried: The Light is about to begin to grow again! And the Sarraceni were not supporters of Historic Christianity.

The birthplace of the Egyptian Messiah at the Vernal Equinox was figured in Apt, or Apta, the corner; but Apta is also the name of the Crib and the Manger; hence the Child born in Apta, was said to be born in a manger; and this Apta as Crib or Manger is the hieroglyphic sign of the Solar birthplace. The birthplace was indicated by the colure of the Equinox, as it passed from sign to sign.

It was also pointed out by the Star in the East. When the birthplace was in the sign of the Bull, Orion was the Star that rose in the East to tell where the young Sun-God was re-born. Hence it is called the "Star of Horus. Here we learn that the legend of the "Three Kings" is at least 6, years old. In the course of Precession, about B. The original Fish-man—the An of Egypt, and the Oan of Chaldea—probably dates from the previous cycle of precession, or 26, years earlier; and about B.

The coming Messiah is called Dag, the Fish, in the Talmud; and the Jews at one time connected his coming with some conjunction, or occurrence, in the sign of the Fishes! This shows the Jews were not only in possession of the astronomical allegory, but also of the tradition by which it could be interpreted. It was the Mythical and Kronian Messiah alone who was, or could be, the subject of prophecy that might be fulfilled—prophecy that was fulfilled as it is in the Book of Revelation—when the Equinox entered, the cross was re-erected, and the foundations of a new heaven were laid in the sign of the Ram, B.

Prophecy that will be again fulfilled when the Equinox enters the sign of the Waterman about the end of this century, to which the Samaritans are still looking forward for the coming of their Messiah, who has not yet arrived for them. The Christians alone ate the oyster; the Jews and Samaritans only got an equal share of the empty shells! The uninstructed Jews, the idiotai, at one time thought the prophecy which was astronomical, and solely related to the cycles of time, was to have its fulfilment in human history.

But they found out their error, and bequeathed it unexplained to the still more ignorant Christians. The same tradition of the Coming One is extant amongst the Millenarians and Adventists, as amongst the Moslems. It is the tradition of El-Mahdi, the prophet who is to come in the last days of the world to conquer all the world, and who was lately descending the Soudan with the old announcement the "Day of the Lord is at hand," which shows that the astronomical allegory has left some relics of the true tradition among the Arabs, who were at one time learned in astronomical lore.

The Messiah, as the Fish-man, is foreseen by Esdras ascending out of the sea as the "same whom God the highest hath kept a great season, which by his own self shall deliver the creature. As it is said, "E'en so can no man upon earth see my son, or those that be with him, but in the daytime. We are told that his disciples being on board a ship, "when even was come, in the fourth watch of the night, Jesus went unto them walking upon the sea. Therefore, this was about the proper time for a solar God to appear walking upon the waters, or coming up out of them as the Oannes. Oannes is said to have taken no food whilst he was with men: My meat is to do the will of Him that sent me.

This is the perfect likeness of the character of Oannes, who took no food, but whose time was wholly spent in teaching men. Moreover, the mythical Fish-man is made to identify himself. When the Pharisees sought a "sign from heaven," Jesus said, "There shall no sign be given but the sign of Jonas. For as Jonas became a sign unto the Ninevites, so shall also the son of man be to this generation. The sign of Jonas is that of the Oan, or Fish-man of Nineveh, whether we take it direct from the monuments, or from the Hebrew history of Jonah, or from the Zodiac.

The voice of the secret wisdom here says truly that those who are looking for signs, can have no other than that of the returning Fish-man, Ichthys, Oannes, or Jonah: This date of B. The Gospels contain a confused and confusing record of early Christian belief: The Jesus of our Gospels is but little of a human reality, in spite of all attempts to naturalize the Mythical Christ, and make the story look rational.

The Christian religion was not founded on a man, but on a divinity; that is, a mythical character. So far from being derived from the model man, the typical Christ was made up from the features of various Gods, after a fashion somewhat like those "pictorial averages" portrayed by Mr. Galton, in which the traits of several persons are photographed and fused in a portrait of a dozen different persons, merged into one that is not anybody. And as fast as the composite Christ falls to pieces, each feature is claimed, each character is gathered up by the original owner, as with the grasp of gravitation.

It is not I that deny the divinity of Jesus the Christ; I assert it! He never was, and never could be, any other than a divinity; that is, a character non-human, and entirely mythical, who had been the pagan divinity of various pagan myths, that had been pagan during thousands of years before our Era. Nothing is more certain, according to honest evidence, than that the Christian scheme of redemption is founded on a fable misinterpreted; that the prophecy of fulfilment was solely astronomical, and the Coming One as the Christ who came in the end of an age, or of the world, was but a metaphorical figure, a type of time, from the first, which never could take form in historic personality, any more than Time in Person could come out of a clock-case when the hour strikes; that no Jesus could become a Nazarene by being born at, or taken to, Nazareth; and that the history in our Gospels is from beginning to end the identifiable story of the Sun-God, and the Gnostic Christ who never could be made flesh.

When we did not know the one it was possible to believe the other; but when once we truly know, then the false belief is no longer possible. Christ is the Way and the Door of Life! Horus was the path by which they travelled out of the Sepulchre. He is the God whose name is written with the hieroglyphic sign of the Road or Way. Jesus is he that should come; and Iu, the root of the name in Egyptian, means "to come.

Horus included both sexes. The Child or the soul is of either sex, and potentially, of both. Iu-em-hept signifies he who comes with peace. This is the character in which Jesus is announced by the Angels! And when Jesus comes to his disciples after the resurrection it is as the bringer of peace. In one rendition of John's Gospel, instead of the "only-begotten Son of God," a variant reading gives the "only-begotten God," which has been declared an impossible rendering. But the "only-begotten God" was an especial type in Egyptian Mythology, and the phrase re-identifies the divinity whose emblem is the beetle.

And not only was the Beetle-God continued in the "only-begotten God"; the beetle-type was also brought on as a symbol of the Christ. In accordance with this continuation of the Kamite symbols, it was also maintained by some sectaries that Jesus was a potter, and not a carpenter; and the fact is that this only-begotten Beetle-God, who is portrayed sitting at the potter's wheel forming the Egg, or shaping the vase-symbol of creation, was the Potter personified, as well as the only-begotten God in Egypt. The character and teachings of the Canonical Christ are composed of contradictions which cannot be harmonised as those of a human being, whereas they are always true to the Mythos.

And the original of the Great Healer in Luke's Gospel may be found in the God Khunsu, who was the Divine Healer, the supreme one amongst all the other healers and saviours, especially as the caster-out of demons, and the expeller of possessing spirits. He is called in the texts the "Great God, the driver away of possession. In the Stele of the "Possessed Princess," this God in his effigy is sent for by the chief of Bakhten, that he may come and cast out a possessing spirit from the king's daughter, who has an evil movement in her limbs.

The demon recognises the divinity just as the devil recognises Jesus, the expeller of evil spirits. Also the God Khunsu is Lord over the pig—a type of Sut. He is portrayed in the disk of the full moon of Easter, in the act of offering the pig as a sacrifice. Moreover, in the judgment scenes, when the wicked spirits are condemned and sent back into the abyss, their mode of return to the lake of primordial matter is by entering the bodies of swine.

Says Horus to the Gods, speaking of the condemned one: This, and much more that might be adduced, tends to differentiate the Christ of Luke, and to identify him with Khunsu, rather than with Iu-em-hept, the Egyptian Jesus, who is reproduced in the Gospel according to John. In this way it can be proved that the history of Christ in the Gospels is one long and complete catalogue of likenesses to the Mythical Messiah, the Solar or Luni-Solar God. The "Litany of Ra," for example, is addressed to the Sun-God in a variety of characters, many of which are assigned to the Christ of the Gospels.

Ra is the Supreme Power, the Beetle that rests in the Empyrean, who is born as his own son. This, as already said, is the God in John's Gospel, who says: Ra is designated the "Soul that speaks. Ra is the destroyer of venom. So Jesus had not where to lay his head. Ra is the "timid one who sheds tears in the form of the Afflicted. This weeping God passes through "Rem-Rem," the place of weeping, and there conquers on behalf of his followers. In the Ritual the God says: Ra is also the God who "makes the mummy come forth.

Ra says to the mummy: He is proclaimed by Matthew to be the Baptiser with fire. He says, "I am come to send fire on the earth. He is portrayed as "God of the furnace," which shall "burn up the chaff with unquenchable fire. All this was natural when applied to the Solar-God, and it is supposed to become supernatural when misapplied to a supposed human being to whom it never could apply. The Solar fire was the primary African fount of theological hell-fire and hell. The "Litany" of Ra collects the manifold characters that make up the total God termed Teb-temt , and the Gospels have gathered up the mythical remains; thus the result is in each case identical, or entirely similar.

The scene on the Mount of Transfiguration is obviously derived from the ascent of Osiris into the Mount of Transfiguration in the Moon. The sixth day was celebrated as that of the change and transformation of the Solar God in the lunar orb, which he re-entered on that day as the regenerator of its light. With this we may compare the statement made by Matthew, that "after six days Jesus went up into a high mountain apart, and he was transfigured, and his face did shine as the sun of course!

In Egypt the year began soon after the Summer Solstice, when the sun descended from its midsummer height, lost its force, and lessened in its size. This represented Osiris, who was born of the Virgin Mother as the child Horus, the diminished infantile sun of Autumn; the suffering, wounded, bleeding Messiah, as he was represented. He descended into hell, or hades, where he was transformed into the virile Horus, and rose again as the sun of the resurrection at Easter.

In these two characters of Horus on the two horizons, Osiris furnished the dual type for the Canonical Christ, which shows very satisfactorily HOW the mythical prescribes the boundaries beyond which the historical does not, dare not, go. The first was the child Horus, who always remained a child. In Egypt the boy or girl wore the Horus-lock of childhood until 12 years of age. Thus childhood ended about the twelfth year. But although adultship was then entered upon by the youth, and the transformation of the boy into manhood began, the full adultship was not attained until 30 years of age.

The man of 30 years was the typical adult. The age of adultship was 30 years, as it was in Rome under Lex Pappia. The homme fait is the man whose years are triaded by tens, and who is Khemt. As with the man, so it is with the God; and the second Horus, the same God in his second character, is the Khemt or Khem-Horus, the typical adult of 30 years. The God up to twelve years was Horus, the child of Isis, the mother's child, the weakling. The virile Horus the sun in its vernal strength , the adult of 30 years, was representative of the Fatherhood, and this Horus is the anointed son of Osiris.

These two characters of Horus the child, and Horus the adult of 30 years, are reproduced in the only two phases of the life of Jesus in the Gospels. John furnishes no historic data for the time when the Word was incarnated and became flesh; nor for the childhood of Jesus; nor for the transformation into the Messiah. But Luke tells us that the child of twelve years was the wonderful youth, and that he increased in wisdom and stature.

This is the length of years assigned to Horus the child; and this phase of the child-Christ's life is followed by the baptism and anointing, the descent of the pubescent spirit with the consecration of the Messiah in Jordan, when Jesus "began to be about 30 years of age. The earliest anointing was the consecration of puberty; and here at the full age of the typical adult, the Christ, who was previously a child, the child of the Virgin Mother, is suddenly made into the Messiah, as the Lord's anointed.

And just as the second Horus was regenerated, and this time begotten of the father, so in the transformation scene of the baptism in Jordan, the father authenticates the change into full adultship, with the voice from heaven saying: Thus from the time when the child-Christ was about twelve years of age, until that of the typical homme fait of Egypt, which was the age assigned to Horus when he became the adult God, there is no history. This is in exact accordance with the Kamite allegory of the double-Horus.

And the Mythos alone will account for the chasm which is wide and deep enough to engulf a supposed history of 18 years. Childhood cannot be carried beyond the 12th year, and the child-Horus always remained a child; just as the child-Christ does in Italy, and in German folk-tales. The mythical record founded on nature went no further, and there the history consequently halts within the prescribed limits, to rebegin with the anointed and regenerated Christ at the age of Khem-Horus, the adult of 30 years.

And these two characters of Horus necessitated a double form of the mother, who divides into the two divine sisters, Isis and Nephthys. Jesus also was bi-mater, or dual-mothered; and the two sisters reappear in the Gospels as the two Marys, both of whom are the mothers of Jesus. This again, which is impossible as human history, is perfect according to the Mythos that explains it. As the child-Horus, Osiris comes down to earth; he enters matter, and becomes mortal. He is born like the Logos, or "as a Word. He is said to cross the earth a substitute, and to suffer vicariously as the Saviour, Redeemer, and Justifier of men.

At the Autumn Equinox, the devil of darkness began to dominate; this was the Egyptian Judas, who betrayed Osiris to his death at the last supper. Both these struggles are portrayed in the Gospels. In the one Jesus is betrayed to his death by Judas; in the other he rises superior to Satan. The latter conflict followed immediately after the baptism. In this water the baptism occurred, and the transformation of the child-Horus into the virile adult, the conqueror of the evil power, took place. Horus becomes hawk-headed, just where the dove ascended and abode on Jesus.

Both birds represented the virile soul that constituted the anointed one at puberty. By this added power Horus vanquished Sut, and Jesus overcame Satan. Both the baptism and the contest are referred to in the Ritual. The scene between the Christ and the Woman at the Well may likewise be found in the Ritual.

Here the woman is the lady with the long hair, that is Nu, the consort of Seb—and the five husbands can be paralleled by her five star-gods born of Seb. Osiris drinks out of the well "to take away his thirst. I make way in the valley, in the Pool of the Great One. Make-road or road-maker expresses what I am. So the Messiah reveals himself as the source of living water, "that springeth up unto Everlasting Life.

Jesus says, "The hour cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father. But twenty years are a matter of little moment here. According to the Babylonian Gemara to the Mishna of Tract "Shabbath," this Jehoshua, the son of Pandira and Stada, was stoned to death as a wizard, in the city of Lud, or Lydda, and afterwards crucified by being hanged on a tree, on the eve of the Passover.

This is the manner of death assigned to Jesus in the Book of Acts. The Gemara says there exists a tradition that on the rest-day before the Sabbath they crucified Jehoshua, on the rest-day of the Passah the day before the Passover. The year of his death, however, is not given in that account; but there are reasons for thinking it could not have been much earlier nor later than B.

He was succeeded in the government by his widow Salome, whom the Greeks called Alexandra, and who reigned for some nine years. Now the traditions, especially of the first "Toledoth Jehoshua," relate that the Queen of Jannaeus, and the mother of Hyrcanus, who must therefore be Salome, in spite of her being called by another name, showed favour to Jehoshua and his teaching; that she was a witness of his wonderful works and powers of healing, and tried to save him from the hands of his sacerdotal enemies, because he was related to her; but that during her reign, which ended in the year 71 B.

Jesus of Nazareth and of the Canonical Gospels was unknown to Justus, to the Jew of Celsus, and to Josephus, the supposed reference to him by the latter being an undoubted forgery. It is Ben-Pandira they mean when they say they have another and a truer account of the birth and life, the wonder-working and death of Jehoshua or Jesus. This repudiation is perfectly honest and soundly based.

The only Jesus known to the Jews was Jehoshua Ben-Pandira, who had learnt the arts of magic in Egypt, and who was put to death by them as a sorcerer. This was likewise the only Jesus known to Celsus, the writer of the "True Logos," a work which the Christians managed to get rid of bodily, with so many other of the anti- Christian evidences. Celsus observes that he was not a pure Word, not a true Logos, but a man who had learned the arts of sorcery in Egypt. So, in the Clementines, it is in the character of Ben- Pandira that Jesus is said to rise again as the magician.

It is not the Jews, then, but the Christians, who fuse two supposed historic characters into one! There being but one history acknowledged or known on either side, it follows that the Jesus of the Gospels is the Jehoshua of the Talmud, or is not at all, as a Person. This shifts the historic basis altogether; it antedates the human history by more than a hundred years, and it at once destroys the historic character of the Gospels, together with that of any other personal Jesus than Ben-Pandira.

In short, the Jewish history of the matter will be found to corroborate the mythical. As Epiphanius knew of no other historical Jesus than the descendant of Pandira, it is possible that this is the Jesus whose tradition is reported by Irenaeus. Irenaeus was born in the early part of the second century, between and AD. He was Bishop of Lyons, France, and a personal acquaintance of Polycarp; and he repeats a tradition testified to by the elders, which he alleges was directly derived from John, the "disciple of the Lord," to the effect that Jesus was not crucified at 33 years of age, but that he passed through every age, and lived on to be an oldish man.

Now, in accordance with the dates given, Jehoshua Ben-Pandira may have been between 50 and 60 years of age when put to death, and his tradition alone furnishes a clue to the Nihilistic statement of Irenaeus. When the true tradition of Ben-Pandira is recovered, it shows that he was the sole historical Jesus who was hung on a tree by the Jews, not crucified in the Roman fashion, and authenticates the claim now to be made on behalf of the astronomical allegory to the dispensational Jesus, the Kronian Christ, the mythical Messiah of the Canonical Gospels, and the Jesus of Paul, who was not the carnalised Christ.

So much for the historic Jesus.

Gerald Massey - lectures

And now for the mythical Christ. Here we can tread on firmer ground. The mythical Messiah was always born of a Virgin Mother—a factor unknown in natural phenomena, and one that cannot be historical, one that can only be explained by means of the Mythos, and those conditions of primitive sociology which are mirrored in mythology and preserved in theology. Four consecutive scenes reproduced in my book are found pourtrayed upon the innermost walls of the Holy of Holies in the Temple of Luxor, which was built by Amenhept III.

The first scene on the left hand shows the God Taht, the Lunar Mercury, the Annunciator of the Gods, in the act of hailing the Virgin Queen, and announcing to her that she is to give birth to the coming Son. In the next scene the God Kneph in conjunction with Hathor gives the new life. The natural effects are made apparent in the virgin's swelling form. Next the mother is seated on the mid-wife's stool, and the newborn child is supported in the hands of one of the nurses.

The fourth scene is that of the Adoration. Here the child is enthroned, receiving homage from the Gods and gifts from men. Behind the deity Kneph, on the right, three spirits—the Three Magi, or Kings of the Legend, are kneeling and offering presents with their right hand, and life with their left.

The child thus announced, incarnated, born, and worshipped, was the Pharaonic representative of the Aten Sun in Egypt, the God Adon of Syria, and Hebrew Adonai; the child-Christ of the Aten Cult; the miraculous conception of the ever- virgin mother, personated by Mut-em-ua, as mother of the "only one," and representative of the divine mother of the youthful Sun-God. These scenes, which were mythical in Egypt, have been copied or reproduced as historical in the Canonical Gospels, where they stand like four corner-stones to the Historic Structure, and prove that the foundations are mythical.

Jesus was not only born of the mythical motherhood; his descent on the maternal side is traced in accordance with this origin of the mythical Christ. The virgin was also called the harlot, because she represented the pre-monogamic stage of intercourse; and Jesus descends from four forms of the harlot— Thamar, Rahab, Ruth and Bathsheba— each of whom is a form of the "stranger in Israel," and is not a Hebrew woman.

Such history, however, does not show that illicit intercourse was the natural mode of the divine descent; nor does it imply unparalleled human profligacy. It only proves the Mythos. In human sociology the son of the mother preceded the father, as son of the woman who was a mother, but not a wife. This character is likewise claimed for Jesus, who is made to declare that he was earlier than Abraham, who was the typical Great Father of the Jews; whether considered to be mythical or historical.

Jesus states emphatically that he existed before Abraham was. This is only possible to the mythical Christ, who preceded the father as son of the virgin mother; and we shall find it so throughout. All that is nonnatural and impossible as human history, is possible, natural and explicable as Mythos. It can be explained by the Mythos, because it originated in that which alone accounts for it. For it comes to this at last: The birth of Christ is astronomical.

The birthday is determined by the full moon of Easter. This can only occur once every 19 years, as we have it illustrated by the Epact or Golden Number of the Prayer Book. Jesus, the Christ, can only have a birthday, or resurrection, once in 19 years, in accordance with the Metonic Cycle, because his parents are the sun and moon; and those appear in the earliest known representation of the Man upon the Cross! This proves the astronomical and non-human nature of the birth itself, which is identical with that of the full moon of Easter in Egypt.

Casini, the French Astronomer, has demonstrated the fact that the date assigned for the birth of the Christ is an Astronomical epoch in which the middle conjunction of the moon with the sun happened on the 24th March, at half-past one o'clock in the morning, at the meridian of Jerusalem, the very day of the middle equinox. The following day the 25th was the day of the Incarnation, according to Augustine, but the date of the Birth, according to Clement Alexander. These, which cannot both be historical, are based on the two birthdays of the double Horus in Egypt.

Plutarch tells us that Isis was delivered of Horus, the child, about the time of the winter Solstice, and that the festival of the second or adult Horus followed the Vernal Equinox. Hence, the Solstice and spring Equinox were both assigned to the one birth of Jesus by the Christolators; and again, that which is impossible as human history is the natural fact in relation to the two Horuses, the dual form of the Solar God in Egypt. And here, in passing, we may point out the astronomical nature of the Crucifixion.

The Gospel according to John brings on a tradition so different from that of the Synoptics as to invalidate the human history of both. The Synoptics say that Jesus was crucified on the 15th of the month Nisan. John affirms that it was on the 14th of the month. This serious rift runs through the very foundation! As human history it cannot be explained. But there is an explanation possible, which, if accepted, proves the Mythos.

The Crucifixion or Crossing was, and still is, determined by the full moon of Easter. This, in the lunar reckoning, would be on the 14th in the month of 28 days; in the solar month of 30 days it was reckoned to occur on the 15th of the month. Both unite, and the rift closes in proving the Crucifixion to have been Astronomical, just as it was in Egypt, where the two dates can be identified. Plutarch also tells us how the Mithraic Cult had been particularly established in Rome about the year 70 B. And Mithras was fabled as having been born in a cave. Wherever Mithras was worshipped the cave was consecrated as his birthplace.

The cave can be identified, and the birth of the Messiah in that cave, no matter under what name he was born, can be definitely dated. Now the Akkadian name of the tenth month, that of the Sea-Goat, which answers roughly to our December, the tenth by name, is Abba Uddu, that is, the "Cave of Light;" the cave of re-birth for the Sun in the lowest depth at the Solstice, figured as the Cave of Light.

This cave was continued as the birthplace of the Christ. You will find it in all the Gospels of the Infancy, and Justin Martyr says, "Christ was born in the Stable, and afterwards took refuge in the Cave. Now the cleansing of this Stable was the sixth labour of Herakles, his first being in the sign of the Lion; and Justin was right; the Stable and Cave are both figured in the same Celestial Sign.

The Cave was the birthplace of the Solar Messiah from the year to the year B. In their mysteries the Sarraceni celebrated the Birth of the babe in the Cave or Subterranean Sanctuary, from which the Priest issued, and cried: The Light is about to begin to grow again! And the Sarraceni were not supporters of Historic Christianity. The birthplace of the Egyptian Messiah at the Vernal Equinox was figured in Apt, or Apta, the corner; but Apta is also the name of the Crib and the Manger; hence the Child born in Apta, was said to be born in a manger; and this Apta as Crib or Manger is the hieroglyphic sign of the Solar birthplace.

The birthplace was indicated by the colure of the Equinox, as it passed from sign to sign. It was also pointed out by the Star in the East. When the birthplace was in the sign of the Bull, Orion was the Star that rose in the East to tell where the young Sun-God was re-born. Hence it is called the "Star of Horus. Here we learn that the legend of the "Three Kings" is at least 6, years old. In the course of Precession, about B. The original Fish-man— the An of Egypt, and the Oan of Chaldea— probably dates from the previous cycle of precession, or 26, years earlier; and about B.

It was the Mythical and Kronian Messiah alone who was, or could be, the subject of prophecy that might be fulfilled— prophecy that was fulfilled as it is in the Book of Revelation— when the Equinox entered, the cross was re-erected, and the foundations of a new heaven were laid in the sign of the Ram, B. Prophecy that will be again fulfilled when the Equinox enters the sign of the Waterman about the end of this century, to which the Samaritans are still looking forward for the coming of their Messiah, who has not yet arrived for them.

The Christians alone ate the oyster; the Jews and Samaritans only got an equal share of the empty shells! The uninstructed Jews, the idiotai, at one time thought the prophecy which was astronomical, and solely related to the cycles of time, was to have its fulfilment in human history. But they found out their error, and bequeathed it unexplained to the still more ignorant Christians. The same tradition of the Coming One is extant amongst the Millenarians and Adventists, as amongst the Moslems.

It is the tradition of El-Mahdi, the prophet who is to come in the last days of the world to conquer all the world, and who was lately descending the Soudan with the old announcement the "Day of the Lord is at hand," which shows that the astronomical allegory has left some relics of the true tradition among the Arabs, who were at one time learned in astronomical lore. The Messiah, as the Fish-man, is foreseen by Esdras ascending out of the sea as the "same whom God the highest hath kept a great season, which by his own self shall deliver the creature.

As it is said, "E'en so can no man upon earth see my son, or those that be with him, but in the daytime. We are told that his disciples being on board a ship, "when even was come, in the fourth watch of the night, Jesus went unto them walking upon the sea. Therefore, this was about the proper time for a solar God to appear walking upon the waters, or coming up out of them as the Oannes. Oannes is said to have taken no food whilst he was with men: My meat is to do the will of Him that sent me.

Moreover, the mythical Fish-man is made to identify himself. When the Pharisees sought a "sign from heaven," Jesus said, "There shall no sign be given but the sign of Jonas. For as Jonas became a sign unto the Ninevites, so shall also the son of man be to this generation. The voice of the secret wisdom here says truly that those who are looking for signs, can have no other than that of the returning Fish-man, Ichthys, Oannes, or Jonah: After whom the primitive Christians were called little fishes, or Pisciculi. This date of B. The Gospels contain a confused and confusing record of early Christian belief: The Jesus of our Gospels is but little of a human reality, in spite of all attempts to naturalize the Mythical Christ, and make the story look rational.

The Christian religion was not founded on a man, but on a divinity; that is, a mythical character.

HAILE SELLASSIE Reveals True Cross & Tabernacles Feast - GERALD MASSEY Egyptology - Ethiopic SUKKOT

So far from being derived from the model man, the typical Christ was made up from the features of various Gods, after a fashion somewhat like those "pictorial averages" portrayed by Mr. Galton, in which the traits of several persons are photographed and fused in a portrait of a dozen different persons, merged into one that is not anybody. And as fast as the composite Christ falls to pieces, each feature is claimed, each character is gathered up by the original owner, as with the grasp of gravitation. It is not I that deny the divinity of Jesus the Christ; I assert it!

He never was, and never could be, any other than a divinity; that is, a character non-human, and entirely mythical, who had been the pagan divinity of various pagan myths, that had been pagan during thousands of years before our Era. Nothing is more certain, according to honest evidence, than that the Christian scheme of redemption is founded on a fable misinterpreted; that the prophecy of fulfillment was solely astronomical, and the Coming One as the Christ who came in the end of an age, or of the world, was but a metaphorical figure, a type of time, from the first, which never could take form in historic personality, any more than Time in Person could come out of a clock-case when the hour strikes; that no Jesus could become a Nazarene by being born at, or taken to, Nazareth; and that the history in our Gospels is from beginning to end the identifiable story of the Sun-God, and the Gnostic Christ who never could be made flesh.

When we did not know the one it was possible to believe the other; but when once we truly know, then the false belief is no longer possible. The Christ is the Good Shepherd! Christ is the Lamb of God! Christ is the Bread of Life! Christ is the Truth and the Life! Christ is the Fan-bearer! Christ is the Lord! Christ is the Way and the Door of Life! Horus was the path by which they travelled out of the Sepulchre. He is the God whose name is written with the hieroglyphic sign of the Road or Way.

Jesus is he that should come; and Iu, the root of the name in Egyptian, means "to come. Horus included both sexes. The Child or the soul is of either sex, and potentially, of both. Iu-em-hept signifies he who comes with peace. This is the character in which Jesus is announced by the Angels! And when Jesus comes to his disciples after the resurrection it is as the bringer of peace.

In one rendition of John's Gospel, instead of the "only-begotten Son of God," a variant reading gives the "only-begotten God," which has been declared an impossible rendering. But the "only-begotten God" was an especial type in Egyptian Mythology, and the phrase re-identifies the divinity whose emblem is the beetle. Hor-Apollo says, "To denote the only-begotten or a father, the Egyptians delineate a scarabaeus!

By this they symbolize an only-begotten, because the creature is self-produced, being unconceived by a female. The very phraseology of John is common to the Inscriptions, which tell of him who was the Beginner of Becoming from the first, and who made all things, but who himself was not made. And not only was the Beetle-God continued in the "only-begotten God"; the beetle-type was also brought on as a symbol of the Christ. Ambrose and Augustine, amongst the Christian Fathers, identified Jesus with, and as, the "good Scarabaeus," which further identifies the Jesus of John's Gospel with the Jesus of Egypt, who was the Ever-Coming One, and the Bringer of Peace, whom I have elsewhere shown to be the Jesus to whom the Book of Ecclesiasticus is inscribed, and ascribed in the Apocrypha.

In accordance with this continuation of the Kamite symbols, it was also maintained by some sectaries that Jesus was a potter, and not a carpenter; and the fact is that this onlybegotten Beetle-God, who is portrayed sitting at the potter's wheel forming the Egg, or shaping the vase-symbol of creation, was the Potter personified, as well as the onlybegotten God in Egypt. The character and teachings of the Canonical Christ are composed of contradictions which cannot be harmonized as those of a human being, whereas they are always true to the Mythos.

Top Authors.
On the Significance of the Church Community for Baptists!
Gerald Massey's Published Lectures. (1).
Husk: A Tale of Human Hunger.
Gerald Massey's Lectures;

He is the Prince of Peace, and yet he asserts that he came not to bring peace: In this he says, "I am the living image of Atum, proceeding from him as a sword. Here he is the Great Exorciser, and caster-out of demons. John's Gospel contains no case of possession or obsession: Other miracles are performed by the Christ of John, but not these; because John's is a different type of the Christ. And the original of the Great Healer in Luke's Gospel may be found in the God Khunsu, who was the Divine Healer, the supreme one amongst all the other healers and saviours, especially as the caster-out of demons, and the expeller of possessing spirits.

He is called in the texts the "Great God, the driver away of possession. The demon recognizes the divinity just as the devil recognizes Jesus, the expeller of evil spirits. Also the God Khunsu is Lord over the pig— a type of Sut. He is portrayed in the disk of the full moon of Easter, in the act of offering the pig as a sacrifice. Moreover, in the judgment scenes, when the wicked spirits are condemned and sent back into the abyss, their mode of return to the lake of primordial matter is by entering the bodies of swine.

The "Litany of Ra," for example, is addressed to the Sun-God in a variety of characters, many of which are assigned to the Christ of the Gospels. Ra is the Supreme Power, the Beetle that rests in the Empyrean, who is born as his own son. This, as already said, is the God in John's Gospel, who says: Ra is designated the "Soul that speaks.

Ra is the destroyer of venom. So Jesus had not where to lay his head. Ra is the "timid one who sheds tears in the form of the Afflicted. This weeping God passes through "Rem-Rem," the place of weeping, and there conquers on behalf of his followers. In the Ritual the God says: Ra is also the God who "makes the mummy come forth.

Ra says to the mummy: He is proclaimed by Matthew to be the Baptiser with fire. He says, "I am come to send fire on the earth. All this was natural when applied to the Solar-God, and it is supposed to become supernatural when misapplied to a supposed human being to whom it never could apply.

The Solar fire was the primary African fount of theological hell-fire and hell. The "Litany" of Ra collects the manifold characters that make up the total God termed Teb-temt , and the Gospels have gathered up the mythical remains; thus the result is in each case identical, or entirely similar. The scene on the Mount of Transfiguration is obviously derived from the ascent of Osiris into the Mount of Transfiguration in the Moon. The sixth day was celebrated as that of the change and transformation of the Solar God in the lunar orb, which he re-entered on that day as the regenerator of its light.

With this we may compare the statement made by Matthew, that "after six days Jesus went up into a high mountain apart, and he was transfigured, and his face did shine as the sun of course! This represented Osiris, who was born of the Virgin Mother as the child Horus, the diminished infantile sun of Autumn; the suffering, wounded, bleeding Messiah, as he was represented. He descended into hell, or hades, where he was transformed into the virile Horus, and rose again as the sun of the resurrection at Easter.

Thus childhood ended about the twelfth year. But although adultship was then entered upon by the youth, and the transformation of the boy into manhood began, the full adultship was not attained until 30 years of age. The man of 30 years was the typical adult. The age of adultship was 30 years, as it was in Rome under Lex Pappia. The hommefait is the man whose years are triaded by tens, and who is Khemt. As with the man, so it is with the God; and the second Horus, the same God in his second character, is the Khemt or Khem-Horus, the typical adult of 30 years.

The God up to twelve years was Horus, the child of Isis, the mother's child, the weakling. The virile Horus the sun in its vernal strength , the adult of 30 years, was representative of the Fatherhood, and this Horus is the anointed son of Osiris. These two characters of Horus the child, and Horus the adult of 30 years, are reproduced in the only two phases of the life of Jesus in the Gospels.

John furnishes no historic data for the time when the Word was incarnated and became flesh; nor for the childhood of Jesus; nor for the transformation into the Messiah. But Luke tells us that the child of twelve years was the wonderful youth, and that he increased in wisdom and stature. This is the length of years assigned to Horus the child; and this phase of the child-Christ's life is followed by the baptism and anointing, the descent of the pubescent spirit with the consecration of the Messiah in Jordan, when Jesus "began to be about 30 years of age.

And just as the second Horus was regenerated, and this time begotten of the father, so in the transformation scene of the baptism in Jordan, the father authenticates the change into full adultship, with the voice from heaven saying: Thus from the time when the child-Christ was about twelve years of age, until that of the typical hommefait of Egypt, which was the age assigned to Horus when he became the adult God, there is no history. This is in exact accordance with the Kamite allegory of the double-Horus.

And these two characters of Horus necessitated a double form of the mother, who divides into the two divine sisters, Isis and Nephthys. Jesus also was bi-mater, or dual -mothered; and the two sisters reappear in the Gospels as the two Marys, both of whom are the mothers of Jesus. This again, which is impossible as human history, is perfect according to the Mythos that explains it. As the child-Horus, Osiris comes down to earth; he enters matter, and becomes mortal. He is born like the Logos, or "as a Word. He is said to cross the earth a substitute, and to suffer vicariously as the Saviour, Redeemer, and Justifier of men.

At the Autumn Equinox, the devil of darkness began to dominate; this was the Egyptian Judas, who betrayed Osiris to his death at the last supper. Both these struggles are pourtrayed in the Gospels. In the one Jesus is betrayed to his death by Judas; in the other he rises superior to Satan. The latter conflict followed immediately after the baptism. In this water the baptism occurred, and the transformation of the child-Horus into the virile adult, the conqueror of the evil power, took place. Horus becomes hawk-headed, just where the dove ascended and abode on Jesus. Both birds represented the virile soul that constituted the anointed one at puberty.

By this added power Horus vanquished Sut, and Jesus overcame Satan. Both the baptism and the contest are referred to in the Ritual. The scene between the Christ and the Woman at the Well may likewise be found in the Ritual. Here the woman is the lady with the long hair, that is Nu, the consort of Seb— and the five husbands can be paralleled by her five star-gods born of Seb.

Osiris drinks out of the well "to take away his thirst. I make way in the valley, in the Pool of the Great One. Make-road or road-maker expresses what I am. Jesus says, "The hour cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father. In the Ritual it says, "He is thine, O Osiris! A well, or flow, comes out of thy mouth to him! Behold me at it. The speaker says, "The well has come through me. I wash in the Pool of Peace. And here, not only is the pool described at which the Osirified are made pure and healed; not only does the Angel or God descend to the waters—the "certain times" are actually dated.

Ye are mine through my Father, who gave you to me. I have been among the servants of Hathor or Meri. I have been washed by thee, O attendant! The Osiris exclaims, "I have welcomed the chief spirits in the service of the Lord of things! I am the Lord of the fields when they are white," i. So the Christ now says to the disciples, "Behold, I say unto you, Lift up your eyes and look on the fields, that are white already unto the harvest.

Pray ye, therefore, the Lord of the harvest that he send forth labourers into his harvest. And he called unto him his twelve disciples. In one scene they are preceded by a God leaning on a staff, who is designated the Master of Joy— a surname of the Messiah Horus when assimilated to the Soli-Lunar Khunsu; the twelve are "they who labour at the harvest in the plains of Neter-Kar. The other five are bending towards an enormous ear of corn, the image of the harvest, ripe and ready for the sickles of the seven.

The total twelve are called the "Happy Ones," the bearers of food. Another title of the twelve is that of the "Just Ones. Honour to you, reapers. On the other hand, the tares or the wicked are to be cast out and destroyed for ever. These twelve are the apostles in their Egyptian phase. He says, "Let him come from the earth. Thou hast brought these seven loaves for me to live by, bringing the bread that Horus the Christ makes. Thou hast placed, thou hast eaten rations. Let him call to the Gods for them, or the Gods come with them to him. The seven loaves are found here, together with the calling upon the Gods, or working the miracle of multiplying the bread.

In the next chapter there is a scene of eating and drinking. The speaker, who impersonates the Lord, says: My bread at the heaven was that of Ra; my bread on earth was that of Seb. Elsewhere the number prescribed to be set on one table, as an offering, is five loaves, these are also carried on the heads of five different persons in the scenes of the under- world. Five loaves are the bread of Seb. Thus five loaves represent the bread of earth, and seven the bread of heaven. Both five and seven are sacred regulation numbers in the Egyptian Ritual.

And in the Gospel of Matthew the miracles are wrought with five loaves in the one case, and seven in the other, when the multitudes are fed on celestial diet. This will explain the two different numbers in one and the same Gospel miracle. In the Canonical narrative there is a lad with five barley loaves and two fishes. In the next chapter of the Ritual we possibly meet with the lad himself, as the miracle-worker says: And it is there we must look for the "two fishes.

The scene of the miracle of the loaves and fishes is followed by an attempt to take Jesus by force, but he withdraws himself; and this is succeeded by the miracle of his walking on the waters, and conquering the wind and waves. So is it in the Ritual. The speaker, having to cross over, says: The God is "waylaid by the conspirators, who have watched very much.

The smelling of Osiris by the eating of his bread is remarkably rendered by John at the eating of the last supper.

The Ritual has it: Here it is demonstrable that the non-historical Herod is a form of the Apophis Serpent, called the enemy of the Sun. In Syriac, Herod is a red dragon. Herod, in Hebrew, signifies a terror. The blood of the divine victim that is poured forth by the Apophis Serpent at the sixth hour, on "the night of smiting the profane," is literally shed by Herod, as the Herrut or Typhonian Serpent. The speaker, in the Ritual asks: I have come to see him who is in the serpent, eye to eye, and face to face.

This character is also assigned to the Christ. The High Priest said unto him, "Answerest thou nothing? He acts the prescribed character of "Lord of the Silent Body. In the Gospel we read: It is in the seventh hour the mortal struggle takes place between the Osiris and the deadly Apophis, or the great serpent, Haber, cubits long, that fills the whole heaven with its vast enveloping folds. The name of this seventh hour is "that which wounds the serpent Haber. In the Gospel, Christ is likewise set forth in the supreme struggle as "Conqueror of the Grave," for "the graves were opened, and many bodies of the saints which slept arose;" and Mary represents Isis, the mother, at the cross.

It is said of the great serpent, "There are those on earth who do not drink of the waters of this serpent, Haber," which may be paralleled with the refusal of the Christ to drink of the vinegar mingled with gall. When the God has overcome the Apophis Serpent, his old nightly, annual, and eternal enemy, he exclaims, "I come!

I have made my way! I have come like the sun, through the gate of the one who likes to deceive and destroy, otherwise called the 'viper. I have bruised the serpent, I have passed.

Gerald Massey's Lectures, Free PDF, ebook | Global Grey

As Julius Firmicus says: One part of this mystery was the portrayal of the suffering Sun-God in a feminine phase. When the suffering sun was ailing and ill, he became female, such being a primitive mode of expression. Luke describes the Lord in the Garden of Gethsemane as being in a great agony, "and his sweat was, as it were, great drops of blood falling to the ground. In this agony and bloody sweat the Christ simply fulfils the character of Osiris Tesh- Tesh, the red sun, the Sun-God that suffers his agony and bloody sweat in Smen, whence Gethsmen, or Gethsemane.

Tesh means the bleeding, red, gory, separate, cut, and wounded; tesh-tesh is the inert form of the God whose suffering, like that of Adonis, was represented as feminine, which alone reaches a natural origin for the type. He was also called Ans-Ra, or the sun bound up in linen. So natural were the primitive mysteries! My attention has just been called to a passage in Lycophron, who lived under Ptolemy Philadelphus between 3 10 and B. In this Heracles is referred to as "Thatthree-nighted lion, whom of old Triton's fierce dog with furious jaw devoured, Within whose bowels, tearing of his liver, He rolled, burning with heat, though without fire, His head with drops of sweat bedewed all o'er.

Here the nights are three in number. So the Son of Man was to be three nights as well as three days in the "heart of the earth. As Arum, the red sun is described as setting from the Land of Life in all the colours of crimson, or Pant, the red pool. This clothing of colours is represented as a "gorgeous robe" by Luke; a purple robe by Mark; and a robe of scarlet by Matthew.

As he goes down at the Autumn Equinox, he is the crucified. His mother, Nu, or Meri, the heaven, seeing her son, the Lord of Terror, greatest of the terrible, setting from the Land of Life, with his hands drooping, she becomes obscure, and there is great darkness over all the land, as at the crucifixion described by Matthew, in which the passing of the Lord of Terror is rendered by the terrible or "loud cry" of the Synoptic version. The Sun-God causes the dead, or those in the earth, to live as he passes down into the under-world, because, as he entered the earth, the tombs were opened, i.

But it is reproduced literally by Matthew. The death of Osiris, in the Ritual, is followed by the "Night of the Mystery of the Great Shapes," and it is explained that the night of the Great Shapes is when there has been made the embalming of the body of Osiris, "the Good Being, justified for ever. He raises his soul, and conceals his body.

He too conceals his body! This is closely reproduced, or paralleled, in John's Gospel, where it is Mary Magdalene who rises in the night and comes to the sepulchre, "while it was yet dark," to find the Christ arisen, as the conqueror of death and the grave. In John's version, after the body is embalmed in a hundred pounds weight of spice, consisting of myrrh and aloes, we have the "night of the mystery of the shapes": Matthew has only one angel or splendid presence, whose appearance was as lightning, which agrees with Shepi, the Splendid One, who "lights the sarcophagus," as a representative of the divinity, Ra.

The risen Christ, who is first seen and recognised by Mary, says to her, "Touch me not, for I am not yet ascended to my Father. In the last chapter of the "Preservation of the Body in Hades," there is much mystical matter that looks plainer when written out in John's Gospel.

It is said of the regerminated or risen God— "May the Osirian speak to thee? He Osiris knows him. And when he had said this he showed them his hands and feet. Then he said to Thomas, Reach hither thy finger, and see my hands, and reach hither thy hand and put it into my side. Whereas in the Gospels, the Christ has to demonstrate that he is not a spirit, because the scene has been transferred into the earthlife. The Gnostics truly declared that all the supernatural transactions asserted in the Christian Gospel "were counterparts or representations of what took place above.

There are Healers, and Jehoshua Ben-Pandira may have been one. But, because that is possible, we must not allow it to vouch for the impossible! Thus, in the Gospels, the mythical is, and has to be, continually reproduced as miracle. That which naturally pertains to the character of the Sun-God becomes supernatural in appearance when brought down to earth. The Solar God descended into the nether world as the restorer of the bound to liberty, the dead to life. In this region the miracles were wrought, and the transformations took place.

The evil spirits and destroying powers were exorcised from the mummies; the halt and the maimed were enabled to get up and go; the dead were raised, a mouth was given to the dumb, and the blind were made to see. This "reconstitution of the deceased" is transferred to the earth-life, whereupon "the blind receive their sight, and the lame walk, the lepers are cleansed, the deaf hear, and the dead are raised up" at the coming of the Christ, who performed the miracles. The drama, which the Idiotai mistook for human history, was performed by the Sun-God in another world. I could keep on all day, and all night, or give a dozen lectures, without exhausting my evidence that the Canonical Gospels are only a later literalised rechauffe of the Egyptian writings; the representations in the Mysteries, and the oral teachings of the Gnostics which passed out of Egypt into Greece and Rome—for there is plenty more proof where this comes from.

I can but offer a specimen brick of that which is elsewhere a building set four-square, and sound against every blast that blows. The Christian dispensation is believed to have been ushered in by the birth of a child, and the portrait of that child in the Roman Catacombs as the child of Mary is the youthful Sun-God in the Mummy Image of the child-king, the Egyptian Karast, or Christ. The alleged facts of our Lord's life as Jesus the Christ, were equally the alleged facts of our Lord's life as the Horus of Egypt, whose very name signifies the Lord.

The Christian legends were first related of Horus the Messiah, the Solar Hero, the greatest hero that ever lived in the mind of man — not in the flesh—the only hero to whom the miracles were natural, because he was not human. From beginning to end the history is not human but divine, and the divine is the mythical. From the descent of the Holy Ghost to overshadow Mary, to the ascension of the risen Christ at the end of forty days, according to the drama of the pre-Christian Mysteries, the subject-matter, the characters, occurrences, events, acts, and sayings bear the impress of the mythical mould instead of the stamp of human history.

Right through, the ideas which shape the history were pre-extant, and are identifiably pre-Christian; and so we see the strange sight to-day in Europe of ,, of Pagans masquerading as Christians. Whether you believe it or not does not matter, the fatal fact remains that every trait and feature which go to make up the Christ as Divinity, and every event or circumstance taken to establish the human personality were pre-extant, and pre-applied to the Egyptian and Gnostic Christ, who never could become flesh.

Item Preview

In some of the ancient Egyptian Temples the Christian iconoclasts, when tired of hacking and hewing at the symbolic figures incised in the chambers of imagery, and defacing the most prominent features of the monuments, found they could not dig out the hieroglyphics and took to covering them over with plaster or tempera; and this plaster, intended to hide the meaning and stop the mouth of the stone Word, has served to preserve the ancient writings, as fresh in hue and sharp in outline as when they were first cut and coloured. In a similar manner the Temple of the ancient religion was invaded, and possession gradually gained by connivance of Roman power; and that enduring fortress, not built, but quarried out of the solid rock, was stuccoed all over the front, and made white awhile with its look of brand-newness, and re-opened under the sign of another name— that of the carnalised Christ.

And all the time each nook and corner were darkly alive with the presence and the proofs of the earlier gods, and the pre-Christian origines, even though the hieroglyphics remained unread until the time of Champollion! But stucco is not for lasting wear, it cracks and crumbles; sloughs off and slinks away into its natal insignificance; the rock is the sole true foundation; the rock is the only record in which we can reach reality at last! Wilkinson, the Egyptologist, has actually said of Osiris on earth: We are also told by writers on the Catacombs, and the Christian Iconography, that this figure is Osiris, as a type of Christ.

This is Pan, Apollo, Aristeus, as a type of Christ. This is Harpocrates, as a type of Christ. This is Mercury, but as a type of Christ; this is the devil for Sut-Mercury was the devil , as a type of Christ; until long hearing of the facts reversed, perverted and falsified, makes one feel as if under a nightmare which has lasted for eighteen centuries, knowing the Truth to have been buried alive and made dumb all that time; and believing that it has only to get voice and make itself heard to end the lying once for all, and bring down the curtain of oblivion at last upon the most pitiful drama of delusion ever witnessed on the human stage.

And here the worst foes of the truth have ever been, and still are, the rationalisers of the Mythos, such as the Unitarians. They have assumed the human history as the starting point, and accepted the existence of a personal founder of Christianity as the one initial and fundamental fact. They have done their best to humanise the divinity of the Mythos, by discharging the supernatural and miraculous element, in order that the narrative might be accepted as history. Thus they have lost the battle from the beginning, by fighting it on the wrong ground. The Christ is a popular lay-figure that never lived, and a lay-figure of Pagan origin; a layfigure that was once the Ram, and afterwards the Fish; a lay-figure that in human form was the portrait and image of a dozen different gods.

The imagery of the Catacombs shows that the types there represented are not the ideal figures of the human reality! They are the sole reality for six or seven centuries after AD. There is no man upon the cross in the Catacombs of Rome for seven hundred years! The symbolism, the allegories, the figures, and types, brought on by the Gnostics, remained there just what they had been to the Romans, Greeks, Persians, and Egyptians.

Yet, the dummy ideal of Paganism is supposed to have become doubly real as the God who was made flesh, to save mankind from the impossible "fall! When we try over again that first step once taken in the dark, we find no foothold for us, because there was no stair. The Fall is absolutely non-historical, and, consequently, the first bit of standing-ground for an actual Christ, the redeemer, is missing in the very beginning.

Any one who set up, or was set up, for an historical Saviour from a nonhistorical Fall, could only be an historical impostor. But the Christ of the Gospels is not even that! He is in no sense an historical personage. It is impossible to establish the existence of an historical character, even as an impostor.

For such an one the two witnesses—Astronomical Mythology and Gnosticism— completely prove an alibi for ever! From the first supposed catastrophe to the final one, the figures of the celestial allegory were ignorantly mistaken for matters of fact, and thus the orthodox Christolator is left at last to climb to heaven with one foot resting on the ground of a redemption that must be fallacious.

It is a fraud founded on a fable! Every time the Christian turns to the East to bow his obeisance to the Christ, it is a confession that the cult is Solar, the admission being all the more fatal because it is unconscious. Every picture of the Christ, with the halo of glory, and the accompanying Cross of the Equinox, proffers proof. The Christian doctrine of a resurrection furnishes evidence, absolutely conclusive, of the Astronomical and Kronian nature of the origines!

This is to occur, as it always did, at the end of a cycle; or at the end of the world! Christian Revelation knows nothing of immortality, except in the form of periodic renewal, dependent on the "Coming One;" and the resurrection of the dead still depends on the day of judgment and the last day, at the end of the world! They have no other world. Their only other world is at the end of this. Now there are no fools living who would be fools big enough to cross the Atlantic Ocean in a barque so rotten and unseaworthy as this in which they hope to cross the dark River of Death, and, on a pier of cloud, be landed safe in Heaven.

The Christian Theology was responsible for substituting faith instead of knowledge; and the European mind is only just beginning to recover from the mental paralysis induced by that doctrine which came to its natural culmination in the Dark Ages. The Christian religion is responsible for enthroning the cross of death in heaven, with a deity on it, doing public penance for a private failure in the commencement of creation.

It has taught men to believe that the vilest spirit may be washed white, in the atoning blood of the purest, offered up as a bribe to an avenging God. It has divinized a figure of helpless human suffering, and a face of pitiful pain; as if there were naught but a great heartache at the core of all things; or the vast Infinite were but a veiled and sad-eyed sorrow that brings visibly to birth in the miseries of human life.

But "in the old Pagan world men deified the beautiful, the glad;" as they will again, upon a loftier pedestal, when the fable of this fictitious fall of man, and false redemption by the cloud-begotten God, has passed away like a phantasm of the night, and men awake to learn that they are here to wage ceaseless war upon sordid suffering, remediable wrong, and preventable pain; here to put an end to them, not to apotheosize an effigy of Sorrow to be adored as a type of the Eternal.

For the most beneficent is the most beautiful; the happiest are the healthiest; the most God-like is most glad. The Christian Cult has fanatically fought for its false theory, and waged incessant warfare against Nature and Evolution—Nature's intention made somewhat visible—and against some of the noblest instincts, during eighteen centuries.